PL 39 · cols. 1560–1567

Augustine, Sermones 353-358 (Classis IV, de Diversis)

Sermons CCCLIII–CCCLIV

SERMO CCCLIII. In die octavarum Infantium: quos exhortatur verbis Petri apostoli, Deposita ergo omni malitia, etc.

Sermon 353. On the day of the octaves of the Infants: whom he exhorts with the words of the apostle Peter, Therefore having laid aside all malice, etc.

CAPUT PRIMUM. — 1. Baptizatos exhortatur. Innocentia morum retinenda. Humilitas sectanda. Omnium quidem aures et mentes, quos cura nostra complectitur, solliciti pastoris sermo compellat: verumtamen ad vos proprie nunc dirigitur, quorum recens infantia spiritualis generationis Sacramentorum cunabulis insignitur. Vobis enim maxime per apostolum Petrum sic divinum blanditur eloquium: Deposita ergo, inquit, omni malitia et omni dolo et adulatione et invidia et detractione, tanquam modo nati infantes rationabile et innocens lac concupiscite; ut in illo crescatis in salutem, si gustastis quoniam dulcis est Dominus (I Petr. II, 1-3). Proinde quia gustastis, nos testes sumus: nos vobis hanc suavitatem nutricis officio ministravimus. Agite itaque admoniti sanctae instar infantiae, deponite malitiam, dolum, adulationem et invidiam et detractionem. Hanc innocentiam sic tenere debetis, ut eam crescendo non amittatis. Quid est malitia,

Chapter I. — 1. He exhorts the baptized. Innocence of conduct is to be retained. Humility is to be pursued. The address of an anxious shepherd speaks indeed to the ears and minds of all whom our care embraces; but now it is directed properly to you, whose recent infancy of spiritual birth is marked out by the cradle of the Sacraments. For to you above all the divine word speaks thus winningly through the apostle Peter: Therefore, he says, having laid aside all malice and all guile and flattery and envy and detraction, like newborn infants long for the rational and innocent milk, that by it you may grow unto salvation, if you have tasted that the Lord is sweet (1 Pet. 2:1–3). Accordingly, that you have tasted, we are witnesses: we have ministered this sweetness to you in the office of a nurse. Come then, admonished after the pattern of holy infancy, lay aside malice, guile, flattery and envy and detraction. You ought so to keep this innocence that you do not lose it as you grow. What is malice,

Editors' notes and page, col. 1560

Footnotes

(*) ‹anchor: SERMO CCCLIII› · call in col 1560 Recognitus ad duos cl. et duos r. ad gr. mn. Am. Er. Par. Lov.

Revised against two cl. and two r. [manuscripts], against gr. mn., Am., Er., Par., Lov.

(printed under page 42)

(b) ‹anchor: SERMO CCCLIII› · call in col 1560

Alias, 20 inter Homilias 50.

Elsewhere, the 20th among the Fifty Homilies.

(printed under page 42)

In Possidii Indiculo, cap. 8, notantur sermones « de « die octavarum Infantium duo : » ac rursum, cap. 10, « de « octavis Infantium tractatus duo. » Hunc isti diei assignant manuscripti omnes. Pertinet ad priores annos Augustini, ut ex stilo patet, qui plane idem est ac sermonis 216, habiti paulo post susceptum ab ipso presbyteratum. Rejici voluerunt Verlinus et Vindingus, stili discrepantiam opponentes, sed immerito.

In Possidius's Indiculus, chapter 8, are listed "two sermons on the day of the octave of the Infants," and again, chapter 10, "two tractates on the octaves of the Infants." All the manuscripts assign this sermon to that day. It belongs to Augustine's earlier years, as the style shows, which is plainly the same as that of Sermon 216, preached shortly after he received the priesthood. Verlinus and Vindingus wanted it rejected, objecting a difference of style, but without warrant.

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PL 39:1561

nisi nocendi amor? Quid est dolus, nisi aliud agere et aliud simulare? Quid est adulatio, nisi fallaci laude seductio? Quid est invidia, nisi odium felicitatis alienae? Quid est detractio, nisi mordacior, quam veracior reprehensio? Malitia malo delectatur alieno: invidentia et bono cruciatur alieno: dolus duplicat cor: adulatio duplicat linguam: detractio vulnerat famam. Hujus autem vestrae innocentia sanctitatis, quoniam filia est charitatis, non gaudet super iniquitate, congaudet autem veritati (I Cor. XIII, 6). Simplex ut columba, et sic astuta ut serpens (Matth. X, 16), non studio nocendi, sed nocentem cavendi.

except the love of harming? What is guile, except to do one thing and feign another? What is flattery, except seduction by deceitful praise? What is envy, except hatred of another's happiness? What is detraction, except a reproof more biting than truthful? Malice delights in another's ill: envy is tormented by another's good: guile doubles the heart: flattery doubles the tongue: detraction wounds reputation. But the innocence of this holiness of yours, since it is the daughter of charity, does not rejoice over iniquity, but rejoices with the truth (1 Cor. 13:6). It is simple as the dove, and so cunning as the serpent (Matt. 10:16), not from zeal for harming, but for guarding against one who harms.

CAPUT II.—Ad hanc vos exhortor. Talium est enim regnum caelorum (Matth. XIX, 14), humilium scilicet, hoc est, spiritualiter parvulorum. Non contemnatis, non abhorreatis. Magnorum est ista pusillitas. Superbia vero fallax infirmorum est magnitudo; quae ubi mentem possederit, erigendo dejicit, inflando evacuat, distendendo dissipat. Humilis esse non potest nocens, superbus esse non potest innocens. Humilitatem illam loquor, quae non vult perituris rebus excellere, sed aeternum aliquid veraciter cogitat, quo non suis viribus, sed adjuta perveniat. Haec malum cujusquam velle non potest, quo nequaquam bonum ejus augetur. Porro autem superbia continuo parit invidiam. Quis vero sit invidus, qui non ei malum velit, cujus bono cruciatur? Ergo et invidia parit consequenter malitiam: unde procedit et dolus et adulatio et detractio, et omne opus malum, quod pati nolis ab alio. Pia itaque humilitate servata, quae in Scripturis sanctis sancta probatur infantia, securi eritis de immortalitate beatorum: Talium est enim regnum coelorum.

Chapter II.—To this I exhort you. For of such is the kingdom of heaven (Matt. 19:14), namely of the humble, that is, of the spiritually little ones. Do not despise it, do not shrink from it. This littleness belongs to the great. But pride is the deceptive greatness of the weak; and when it has taken possession of the mind, it casts it down by raising it up, empties it by inflating it, scatters it by distending it. The humble person cannot be harmful, the proud person cannot be harmless. I speak of that humility which does not wish to excel in perishable things, but truly thinks upon something eternal, which it may reach not by its own strength, but helped. This humility cannot wish anyone's ill, by which its own good is in no way increased. Moreover, pride straightway gives birth to envy. But who could be envious and not wish ill to him by whose good he is tormented? Therefore envy too consequently gives birth to malice: from which proceed both guile and flattery and detraction, and every evil work which you would not wish to suffer from another. Therefore, keeping pious humility, which in the holy Scriptures is approved as holy infancy, you will be secure concerning the immortality of the blessed: For of such is the kingdom of heaven.

2. Erga Deum multo maxime servanda innocentia. In Israelitis data baptizatis figura vitae christianae. Porro qui superbus in homines non est, multo maxime adversus Deum contumax esse non debet: quoniam si non est alicui faciendum quod quisque ab alio pati non vult, et nullus hominum vult inobedientem pati eum qui suo juri subditus fuerit; quanto magis cavendum est, ne in Deum quisquam talis existat, qualem in se existere hominem non vult?

2. Innocence is to be kept most of all towards God. In the Israelites a figure of the Christian life is given to the baptized. Moreover, he who is not proud towards men ought most of all not to be contumacious against God: for if one ought not to do to anyone what each person does not wish to suffer from another, and no man wishes to suffer as disobedient one who has been made subject to his authority; how much more must one beware lest anyone show himself towards God such as he does not wish a man to show himself towards him?

CAPUT III. — Fallunt proinde animas suas qui sufficere existimant, si quod sibi fieri nolunt, nulli hominum faciant, seseque vita luxuriosa ita corrumpunt, ut Deo facere conentur quod sibi ab homine fieri nolunt. Neque enim volunt a quoquam perverti domum suam, qui in se ipsis domum Dei miserabili caecitate pervertunt, surdi adversus Apostolum clamantem, Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Si quis autem templum Dei corrumpit, corrumpet illum Deus. Templum enim Dei sanctum est, quod estis vos (I Cor. III, 16 et 17). Nemo se fallat. Quid ergo se putant servare circa alios homines innocentiam suam, cum sibi ita noceant, ut Deo careant habitatore, et puniantur ultore? Hinc

Chapter III. — They therefore deceive their own souls who think it sufficient if they do to no man what they do not wish done to themselves, and corrupt themselves by a luxurious life in such a way that they try to do to God what they do not wish to be done to them by a man. For they do not wish their house to be ruined by anyone, who in their very selves ruin the house of God with miserable blindness, deaf to the Apostle crying out, Do you not know that you are the temple of God, and the Spirit of God dwells in you? But if anyone corrupts the temple of God, God will corrupt him. For the temple of God is holy, which you are (1 Cor. 3:16–17). Let no one deceive himself. Why then do they think they preserve their innocence towards other men, when they so harm themselves that they lack God as indweller, and are punished by Him as avenger? Hence

Editors' notes and page, col. 1561

Footnotes

(1) ‹anchor: not visible› · call in col 1561

Editi, sed alienis ad vitam perveniat. Emendantur ad manuscriptos.

The editions read "but by others' [strength] he may come to life." Corrected against the manuscripts.

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(2) ‹anchor: de immortalitate beatorum› · call in col 1561

Mss., bonorum.

The manuscripts read "of the good."

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PL 39:1562

etiam fit ut per noxias voluptates lapsi et effusi, non solum templa Dei esse desinant, verum etiam ruinae fiant, in quibus habitant mala daemonia, quibus supplicare, et quae colere incipiunt: fiuntque illis, ut dictum est, posteriora deteriora prioribus (Luc. XI, 26). Unde vos semine immortali regeneratos, sicut superius propter malitiosas nocendi cupiditates, quibus fit hominibus quod oderunt, ita postea propter turpes et illicitas carnis delectationes et nefaria sacrilegia, quibus homines nocere hominibus non videntur, non eis faciendo quod nolunt, sed Deo non obediendo cui cuncta sunt subdita, ipsi dominorum Domino faciunt quod sibi a servulis suis fieri nolunt. idem ipse apostolus Petrus alloquitur, dicens: Christo ergo passo per carnem, et vos eadem cogitatione armamini.

it also comes about that those who have slipped and poured themselves out through harmful pleasures not only cease to be temples of God, but even become ruins, in which evil demons dwell, to whom they begin to make supplication and whom they begin to worship: and for them, as has been said, the last things become worse than the first (Luke 11:26). Hence the same apostle Peter addresses you who have been reborn of immortal seed, just as above on account of malicious desires of doing harm, by which there is done to men what they hate, so afterwards on account of the base and unlawful delights of the flesh and wicked sacrileges, by which men do not seem to harm men, since they do not do to them what they do not wish, but by not obeying God, to Whom all things are subject, they themselves do to the Lord of lords what they do not wish to be done to themselves by their own little servants; he says: Since Christ, then, has suffered through the flesh, arm yourselves also with the same thought.

CAPUT IV. — Quia qui mortuus est carne, desiit peccare, ut jam non hominum desideriis, sed voluntate Dei reliquum in carne vivat. Sufficit enim praeteritum tempus voluntates gentium consummasse in libidinibus, et voluptatibus, et comessationibus, potatione et nefandis idolorum servitutibus (I Petr. IV, 1-3). Sufficit enim praeteritum tempus luteis operibus peccatorum, tanquam Aegyptiorum dominationi servisse. Jam mare Rubrum, Baptisma scilicet Christi sanguine consecratum, verum dejecit Pharaonem, Aegyptios interemit: nihil de peccatis praeteritis tanquam de insequentibus a tergo hostibus formidetis. De caetero cogitate vitae hujus eremum permeare, et ad terram promissionis, supernam Jerusalem, terram viventium pervenire: ne verbi Dei contemptu tanquam mannae fastidio, corda vestra velut ora interiora desipiant; ne cibos concupiscentes Aegyptios de alimentis coelestibus murmuretis: ne fornicemini, sicut quidam illorum fornicati sunt; et ne tentetis Christum, sicut quidam illorum tentaverunt. Si vobis fidem Gentilium sitientibus amaritudo aliqua resistentium, velut aquarum illarum quas Israel non potuit bibere, occurrerit; imitata Domini patientia, velut injecto crucis ligno dulcescant. Si tentatio serpentina momorderit; conspecta illius exaltatione serpentis, tanquam mortis in carne Domini victae atque triumphatae, eodem crucis medicamento sanetur. Si adversarius Amalechita iter intercludere atque impedire conabitur, perseverantissima extensione brachiorum ejusdem crucis indicio superetur. Veri et germani estote christiani: nolite imitari nomine christianos, opere vacuos. Iterum dico, et saepe dicendum est: Sufficit praeteritum tempus voluntates gentium consummasse. Detestamini et aversamini canes conversos ad vomitum suum: detestamini et aversamini mundatam et vacantem domum, quo nequiores alii spiritus septem adducuntur, ut sint novissima hominis pejora, quam erant prima. Vos vestrum mundatorem tenete habitatorem. Praecipientes enim rogamus ne in vacuum gratiam Dei recipiatis (II Cor. VI, 1). Sufficit enim praeteritum

Chapter IV. — For he who has died in the flesh has ceased to sin, so that he may live the remainder [of his time] in the flesh no longer by the desires of men, but by the will of God. For the time past suffices to have carried out the wills of the Gentiles in lusts and pleasures and revellings, drinking and abominable servitudes to idols (1 Pet. 4:1–3). For the time past suffices to have served the muddy works of sins, as if the domination of the Egyptians. Now the Red Sea, that is, Baptism consecrated by the blood of Christ, has indeed cast down Pharaoh and slain the Egyptians: fear nothing from past sins, as though from enemies pursuing from behind. For the rest, take thought to pass through the desert of this life and to come to the land of promise, the heavenly Jerusalem, the land of the living: lest through contempt of the word of God, as through disgust at the manna, your hearts, like inner mouths, lose their taste; lest, craving the foods of the Egyptians, you murmur about heavenly nourishment; do not commit fornication, as some of them committed fornication; and do not tempt Christ, as some of them tempted [Him]. If, while you thirst for the faith of the Gentiles, some bitterness of those who resist meets you, like that of those waters which Israel could not drink, let them become sweet through imitating the patience of the Lord, as by the wood of the cross cast in. If a serpentine temptation has bitten [you], let it be healed by the same medicine of the cross, by gazing upon the lifting up of that serpent, as of death conquered and triumphed over in the flesh of the Lord. If the adversary, the Amalekite, tries to cut off and obstruct the way, let him be overcome by the sign of the same cross, by the most persevering stretching out of the arms. Be true and genuine Christians: do not imitate those who are Christians in name, empty in deed. I say again, and it must often be said: The time past suffices to have carried out the wills of the Gentiles. Detest and turn away from dogs returning to their vomit: detest and turn away from the house swept and empty, into which seven other more wicked spirits are brought, so that the last things of the man are worse than the first were. Keep your cleanser as your indweller. For in commanding we ask that you do not receive the grace of God in vain (2 Cor. 6:1). For sufficient is the past

Editors' notes and page, col. 1562

Footnotes

(1) ‹anchor: Aegyptios interemit› · call in col 1562

Sic Mss. At editi, consecratum vos trajecit, Aegyptios, etc.

So the manuscripts. But the editions read "consecrated, carried you across, the Egyptians," etc.

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(2) ‹anchor: opere vacuos› · call in col 1562

Editi, vanos. At Mss., vacuos.

The editions read "vain"; but the manuscripts, "empty."

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PL 39:1563

tempus voluntates gentium consummasse. Audite et apostolum Paulum : Humanum dico propter infirmitatem carnis vestrae. Sicut enim exhibuistis membra vestra servire immunditiae et iniquitati ad injustitiam : sic nunc exhibete membra vestra servire justitiae in sanctificationem (Rom. VI, 19).

time to have accomplished the wills of the Gentiles. Hear also the apostle Paul: I speak in human terms on account of the weakness of your flesh. For just as you presented your members to serve uncleanness and iniquity unto injustice, so now present your members to serve justice unto sanctification (Rom. 6:19).

SERMO CCCLIV. Ad Con⟨t⟩inentes habitus : quo eos primum adversus obtrectatores et invidos corroborat, tum deinde superbiam cavere jubet.

Sermon 354. To those of the continent habit: in which he first strengthens them against detractors and the envious, and then bids them beware of pride.

CAPUT PRIMUM. — 1. Christi membra in mundi odium, uti praedixit ipse, necesse est incurrant. Hoc admonuit Dominus, cum Evangelium legeretur, quoniam qui credit in eum, credit in illum qui eum misit (Joan. XII, 44). Missum esse ad nos Salvatorem mundi, fides verissima tenet : quoniam Christum ipse praedicat Christus, hoc est corpus Christi toto orbe diffusum. In coelis enim ille erat, et saevienti in terra persecutori dicebat, Quid me persequeris (Act. IX, 4)? Ubi Dominus sic expressit et hic se esse in nobis. Sic totus crescit : quia quemadmodum ille in nobis est hic, sic et nos ibi in illo sumus. Hoc facit compago charitatis. Ipse qui caput nostrum, Salvator est corporis sui. Praedicat ergo Christus Christum, praedicat corpus caput suum, et tuetur caput corpus suum. Et ideo nos mundus odit, sicut ab ipso Domino audivimus (Joan. XV, 18-21). Non enim Apostolis hoc dicebat paucis, quod odisset eos mundus; et quia gaudere deberent, cum eis detraherent homines et dicerent omnia mala adversum eos, quia propter haec merces eorum major esset in coelis (Matth. V, 11, 12); non eis solis dixit Dominus, cum haec dixit : sed dixit universo corpori suo, dixit omnibus membris suis. Quicumque in corpore ejus et membrum ejus esse voluerit, non miretur quia odit eum mundus.

Chapter One. — 1. The members of Christ must incur the hatred of the world, as He Himself foretold. The Lord admonished us of this when the Gospel was being read: that whoever believes in Him believes in Him Who sent Him (John 12:44). That the Saviour of the world has been sent to us, the truest faith holds; for Christ Himself preaches Christ, that is, the body of Christ spread throughout the whole world. For He was in heaven, and to the persecutor raging on earth He said, Why do you persecute Me (Acts 9:4)? In this the Lord expressed that He is also here in us. Thus the whole grows: because just as He is here in us, so we too are there in Him. The bond of charity brings this about. He Himself Who is our head is the Saviour of His body. Christ therefore preaches Christ, the body preaches its head, and the head protects its body. And therefore the world hates us, as we have heard from the Lord Himself (John 15:18–21). For it was not to the few Apostles alone that He said this, that the world hated them, and that they ought to rejoice when men disparaged them and said every evil thing against them, because on account of these things their reward would be greater in heaven (Matt. 5:11–12); the Lord did not say it to them alone when He said these things, but He said it to His whole body, He said it to all His members. Whoever wishes to be in His body and to be His member, let him not wonder that the world hates him.

2. Membra Christi non solum eos qui foris, sed quosdam etiam intus patiuntur inimicos. Corporis autem ejus sacramentum multi accipiunt : sed non omnes qui accipiunt sacramentum, habituri sunt apud eum etiam locum promissum membris ejus. Pene quidem sacramentum omnes corpus ejus dicunt, quia omnes in pascuis ejus simul pascunt : sed venturus est qui dividat, et alios ponat ad dexteram, alios ad sinistram. Et utraque pars dictura est, Domine, Domine, quando te vidimus, et ministravimus tibi? vel, Domine, quando te vidimus, et non ministravimus tibi? Pars utraque dictura est : uni tamen dicet, Venite, benedicti Patris mei, percipite regnum; alteri, Ite in ignem aeternum, qui praeparatus est diabolo et angelis ejus (Matth. XXV, 31-41).

2. The members of Christ suffer enemies not only those who are outside, but also certain ones within. Many indeed receive the sacrament of His body; but not all who receive the sacrament are going to have with Him also the place promised to His members. Almost all indeed call the sacrament His body, because all feed together in His pastures; but He is to come Who will divide them, and place some on the right, others on the left. And both parts will say, Lord, Lord, when did we see Thee, and minister to Thee? or, Lord, when did we see Thee, and not minister to Thee? Both parts will say it; yet to the one He will say, Come, blessed of My Father, receive the kingdom; to the other, Go into the eternal fire, which has been prepared for the devil and his angels (Matt. 25:31–41).

CAPUT II. — Non ergo solos inimicos nostros deputare

Chapter II. — Not therefore those alone as our enemies to consider

Editors' notes and page, col. 1563

Footnotes

(1) ‹anchor: corpus ejus dicunt› · call in col 1563

Fossatensis vetus codex, Sacramentum quidem pene omnes gentes dicunt corpus ejus. Sic etiam Floriacensis, omisso tantum vocabulo, gentes. Caeteri fere manuscripti ab editis nil differunt nisi transpositione particulae, hoc modo: Pene sacramentum quidem omnes corpus ejus dicunt.

The old Fossés codex reads: "Almost all nations call the sacrament his body." So too the Fleury codex, leaving out only the word "nations." Almost all the other manuscripts differ from the editions only by transposing a particle, thus: "Almost all call the sacrament his body."

(*) ‹anchor: not visible› · call in col 1563 Recognitus ad tres bn. ad quatuor cl. ad a. cb. f fs. g. Ir. m. pr. rm. vd. et ad Am. Er. Par. Lov.

Revised against three bn., against four cl., against a. cb. f fs. g. Ir. m. pr. rm. vd., and against Am., Er., Par., Lov.

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(a) ‹anchor: not visible› · call in col 1563

Alias, de Verbis Domini 53.

Elsewhere, On the Words of the Lord 53.

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(b) ‹anchor: not visible› · call in col 1563

Florus « sermonem de Verbis Domini » appellat ad I Cor. VII et xiii.

Florus calls it "a sermon on the Words of the Lord," at 1 Cor. 7 and 13.

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PL 39:1564

debemus, charissimi, quicumque bona conscientia Christi membra sumus; non solos eos inimicos nostros putare debemus, qui aperte foris sunt. Multo enim pejores sunt qui intus videntur, et foris sunt. Amant enim mundum; et ideo mali sunt. Et quidem de nobis ea sentiunt, quae ipsi diligunt, et in hujus mundi quasi prosperitatibus quibus ingemiscimus, invident nobis. Ibi nos felices putant, ubi nos periclitamur. Felicitatem vero nostram internam nec noverunt; quia non gustaverunt. Quia vero quidquid nobis temporaliter mundus arridet, magis est periculum, quam ornamentum nostrum, nesciunt; quia ista distinguere gaudia non noverunt.

ought we, dearly beloved, all of us who by a good conscience are members of Christ; we ought not to consider as our enemies only those who are openly outside. For much worse are those who seem to be inside and are outside. For they love the world, and therefore they are evil. And indeed they think of us what they themselves love, and they envy us in the seeming prosperities of this world over which we groan. They think us happy there where we are in peril. But our inner happiness they do not know at all, because they have not tasted it. That whatever the world smiles upon us with in temporal things is rather our peril than our adornment, they do not know, because they do not know how to distinguish these joys.

3. Continentium locus excellentior in Christi corpore. Continentia ipsorum ab invidis mordetur, ut probetur. Mali bonis necessarii. Unde hortamur Charitatem vestram, maxime quia vos videmus frequentius convenisse, qui propositum altius habetis, id est, in ipso corpore Christi ex ejus munere, non meritis vestris, excellentiorem locum tenetis, habentes conscientiam quae a Deo donata est. Nam et ipsa malis et invidis nostris in suspicionem venit. Ad hoc tamen mordetur, ut probetur. Si enim in ipsius continentiae professione laudes quaerimus hominum, deficimus reprehensionibus hominum. Cum sis castus servus Dei, ecce te mundus suspicatur forsitan impudicum, et mordet, et reprehendit, et libenter in tuis detractionibus immoratur; malevolae quippe animae quasi dulciter sapit, quod pessime suspicatur; tu autem si propter laudes humanas continentiam suscipere voluisti, reprehensionibus humanis defecisti, et totum quod tibi proposueras, perdidisti.

3. The more excellent place of the continent in the body of Christ. Their continence is bitten by the envious, that it may be proved. The wicked are necessary to the good. Hence we exhort your Charity, especially since we see that you have gathered more frequently, you who have a higher purpose, that is, who hold in the very body of Christ, by His gift, not by your own merits, a more excellent place, having a conscience which has been given by God. For it too falls under suspicion among those who are evil and envious towards us. Yet it is bitten for this purpose, that it may be proved. For if in the very profession of continence we seek the praises of men, we give way under the reproaches of men. Though you are a chaste servant of God, see, the world perhaps suspects you of being unchaste, and bites, and reproaches, and gladly lingers over disparaging you; for to a malevolent soul what it most wickedly suspects tastes, as it were, sweet; but you, if you wished to take up continence for the sake of human praises, have given way under human reproaches, and have lost all that you had set before yourself.

CAPUT III. — Porro autem si nosti dicere cum Apostolo, Gloria nostra haec est, testimonium conscientiae nostrae (II Cor. I, 12); non solum tibi reprehensionibus mercedem non minuit, sed et facit ampliorem. Tu tamen pro illo ora, ne tua mercede moriatur. Nam et hinc probamur, charissimi, quia si non haberemus inimicos, non essent pro quibus oraremus ex praecepto Domini nostri dicentis, Diligite inimicos vestros, et orate pro eis qui vos oderunt (Matth. V, 44). Unde probamus, unde cor nostrum interrogamus, utrum hoc facere valeamus, si nullum inimicum, nullum reprehensorem, nullum detractorem, nullum maledicum experiamur? Videtis ergo quia et mali necessarii sunt bonis. In fornace quodam modo aurificis sumus, hoc est, in hoc mundo. Si aurum non es, simul ardes. Si aurum es, palea tua est malus. Si et tu palea es, simul eritis fumus.

Chapter III. — But further, if you know how to say with the Apostle, This is our glory, the testimony of our conscience (2 Cor. 1:12), he not only does not diminish your reward by his reproaches, but even makes it greater. Yet pray for him, lest he die through your reward. For by this too we are proved, dearly beloved, because if we had no enemies, there would be none for whom we might pray according to the precept of our Lord, Who says, Love your enemies, and pray for those who hate you (Matt. 5:44). Whence do we prove, whence do we question our heart whether we are able to do this, if we experience no enemy, no reproacher, no detractor, no evil-speaker? You see therefore that the wicked too are necessary to the good. We are, in a manner, in the goldsmith's furnace, that is, in this world. If you are not gold, you burn along with the rest. If you are gold, the evil man is your chaff. If you too are chaff, you will be smoke together.

CAPUT IV. — 4. In Christi corpore non soli continentes, sed etiam conjugati locum habent. Conjugati humiles superbis continentibus meliores. Verumtamen primum id noveritis, charissimi, in corpore Christi excellentiora membra esse non sola. Est enim conjugalis vita laudabilis, et habet in corpore Christi locum suum: sicut et in nostro corpore non ea sola habent locum, quae excellentius locata sunt, sicut sensus in

Chapter IV. — 4. In the body of Christ not only the continent but also the married have a place. The humble married are better than the proud continent. But first know this, dearly beloved, that in the body of Christ the more excellent members are not the only ones. For married life is praiseworthy, and has its own place in the body of Christ: just as in our body too it is not only those parts which are more excellently placed that have a place, as the senses in

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Forte, continentiam. — Apud Er. Lugd. Ven., scientiam. M.

Perhaps "continence." In Er., Lugd., Ven., "knowledge." M.

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facie superiorem corporis partem occupaverunt; sed nisi pedes portarent, quidquid sublime est in terra jaceret. Unde Apostolus dicit: Et quae inhonesta sunt nostra, magis necessaria sunt. Deus temperavit corpus, ut non essent scissurae in corpore (I Cor. XII, 23-25). Novi⟨m⟩us autem membra Christi, quae conjugalem agunt v⟨i⟩tam, si membra Christi sunt, id est, si fideles sunt, si futurum saeculum vel sperant, vel exspectant, si norunt quare signum Christi portent, sicut novimus quod honorem deferunt vobis; novimus quod meliores esse vos judicant, quam ipsi sunt. Sed quantum vos illi honorant, tantum et vos mutuam honorificentiam eis praestare debetis. Si enim est in vobis sanctitas, timete ne perdatis eam. Unde? Per superbiam. Aliter perit sanctitas casti, si adulter fuerit; aliter perit, si superbus flat. Et audeo dicere, conjugalem agentes vitam, si tenent humilitatem, superbis castis meliores sunt. Consideret enim Charitas vestra quod dico: diabolum attendite, numquid ei in judicio Dei objiciendum est adulterium aut fornicatio? Nihil horum facit, qui non habet carnem. Sola eum superbia et invidia mittit in ignem aeternum.

the face have occupied the upper part of the body; but unless the feet carried them, whatever is lofty would lie on the ground. Hence the Apostle says: And those parts of ours which are without honour are the more necessary. God has tempered the body together, so that there might be no divisions in the body (1 Cor. 12:23–25). We know, moreover, the members of Christ who lead the married life, if they are members of Christ, that is, if they are faithful, if they either hope for or await the world to come, if they know why they bear the sign of Christ, just as we know that they pay honour to you; we know that they judge you to be better than they themselves are. But as much as they honour you, so much ought you also to show them honour in return. For if there is holiness in you, fear lest you lose it. Whence? Through pride. The holiness of the chaste perishes in one way if he becomes an adulterer; it perishes in another way if he swells with pride. And I dare to say that those who lead the married life, if they hold fast to humility, are better than the proud who are chaste. For let your Charity consider what I say: look at the devil; is adultery or fornication to be charged against him in the judgement of God? He who has no flesh does none of these things. Pride and envy alone send him into the eternal fire.

CAPUT V. — 5. Superbia invidiae mater. Agnes virgo et Crispina mulier, ambae martyres. Continens cogitet quid sibi desit, non quid adsit. Servo ergo Dei cui subrepserit superbia, continuo ibi est et invidia. Non potest superbus esse non invidus. Invidia filia est superbiae: sed ista mater nescit esse sterilis; ubi fuerit, continuo parit. Ut autem non sit in vobis, hoc cogitate, persecutionis tempore non solam Agnen fuisse coronatam virginem, sed et Crispinam mulierem: et forte, quod non dubitatur, aliqui tunc de continentibus defecerunt, et multi de conjugatis pugnaverunt, atque vicerunt. Unde non frustra dicit Apostolus omnibus membris Christi: Alter alterum existimantes superiorem sibi, et honore mutuo praevenientes (Philipp. II, 3, et Rom. XII, 10). Haec etenim si cogitetis, non eritis apud vos magni. Magis enim cogitare debetis quid vobis desit, quam quid vobis adsit. Quod habes, cave ne perdas: quod nondum habes, supplica ut habeas. In quantis sis minor, tibi cogitandum est; non in quantis sis major. Si enim cogitas quantum praecessisti alterum, time tumorem. Si vero cogitas quantum tibi adhuc deest, ingemiscis; et cum ingemiscis, curaris, humilis eris, tutior ambulabis, non praecipitaberis, non inflaberis.

Chapter V. — 5. Pride the mother of envy. Agnes a virgin and Crispina a married woman, both martyrs. Let the continent person consider what he lacks, not what he has. So in a servant of God into whom pride has crept, envy too is there at once. The proud man cannot but be envious. Envy is the daughter of pride: but this mother does not know how to be barren; wherever she is, she at once gives birth. Now, so that it may not be in you, consider this: that in time of persecution not only Agnes the virgin was crowned, but also Crispina the married woman; and perhaps, as is not doubted, some of the continent then fell away, and many of the married fought and conquered. Hence not in vain does the Apostle say to all the members of Christ: Each esteeming the other above himself, and anticipating one another in honour (Phil. 2:3, and Rom. 12:10). For if you consider these things, you will not be great in your own eyes. For you ought rather to consider what you lack than what you have. What you have, beware lest you lose it: what you do not yet have, pray that you may have it. You must consider in how many things you are lesser, not in how many you are greater. For if you consider how far you have gone ahead of another, fear swelling. But if you consider how much you still lack, you groan; and when you groan, you are cured, you will be humble, you will walk more safely, you will not be cast headlong, you will not be puffed up.

CAPUT VI. — 6. Charitas sectanda, ut vitetur inflatio. Superbia quid est, et cur parit invidiam. An fugienda scientia, ne inflet. Et utinam possint omnes de una charitate cogitare. Sola est enim quae et vincit omnia, et sine qua nihil valent omnia, et quae ubicumque fuerit trahit ad se omnia. Ipsa est quae non aemulatur. Quaeris causam? Attende quod sequitur: Non inflatur (I Cor. XIII, 4). Prior est in vitiis superbia, ut dicere coeperam, deinde invidia. Non enim invidia peperit superbiam, sed superbia peperit invidiam. Non enim invidet, nisi amor excellentiae. Amor excellentiae, superbia vocatur. Cum ergo in ordine prior sit superbia, sequatur autem invidia; Apostolus in laudibus charitatis

Chapter VI. — 6. Charity must be pursued so that puffing up may be avoided. What pride is, and why it gives birth to envy. Whether knowledge is to be shunned lest it puff up. And would that all could think about charity alone. For it alone is what both conquers all things, and without which all things are worth nothing, and which, wherever it is, draws all things to itself. It is charity that does not envy. Do you ask the reason? Attend to what follows: It is not puffed up (1 Cor. 13:4). Among the vices pride comes first, as I had begun to say, then envy. For envy did not give birth to pride, but pride gave birth to envy. For nothing envies except love of pre-eminence. Love of pre-eminence is called pride. Since, then, pride is first in order, and envy follows, the Apostle, in the praises of charity,

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noluit dicere prius, Non inflatur; et postea, Non aemulatur: sed prius dixit, Non aemulatur; postea, Non inflatur. Quare hoc? Quia cum dixisset, Non aemulatur, quasi quaesiturus eras causam, quare non aemulatur; subdidit, Non inflatur. Ergo si ideo non aemulatur, quia non inflatur; si inflaretur, aemularetur. Hoc in vobis crescat, et anima solidatur, quia non inflatur. Scientia, ait Apostolus, inflat. Quid ergo? scientiam fugere debetis, et electuri estis nihil scire potius quam inflari? Utquid vobis loquimur, si melior est ignorantia quam scientia? utquid vobis disputamus? utquid ista distinguimus? utquid quod nostis admonemus, quod non nostis inferimus, si scientia cavenda est, ne inflet? Ergo amate scientiam, sed anteponite charitatem. Scientia si sola sit, inflat. Quia vero charitas aedificat (I Cor. VIII, 1), non permittit scientiam inflari. Ibi ergo inflat scientia, ubi charitas non aedificat: ubi autem aedificat, solidata est. Non est ibi inflatio, ubi petra est fundamentum.

did not wish to say first, It is not puffed up; and afterwards, It is not envious: but first he said, It is not envious; afterwards, It is not puffed up. Why this? Because when he had said, It is not envious, as if you were going to ask the reason why it is not envious, he added, It is not puffed up. Therefore if it is not envious for this reason, because it is not puffed up, then if it were puffed up, it would be envious. Let this grow in you, and the soul is made firm, because it is not puffed up. Knowledge, says the Apostle, puffs up. What then? Ought you to flee from knowledge, and are you going to choose to know nothing rather than to be puffed up? Why do we speak to you, if ignorance is better than knowledge? why do we discourse to you? why do we draw these distinctions? why do we remind you of what you know, and bring before you what you do not know, if knowledge is to be guarded against, lest it puff up? Therefore love knowledge, but put charity before it. Knowledge, if it is alone, puffs up. But because charity builds up (1 Cor. 8:1), it does not allow knowledge to be puffed up. Knowledge therefore puffs up there where charity does not build up: but where it builds up, knowledge has been made firm. There is no puffing up there where the rock is the foundation.

CAPUT VII. — 7. Stimulus carnis Apostolo datus, ne superbiret. Exaudiri optemus, non ad voluntatem, sed ad sanitatem. Aeterna quomodo petenda, quomodo temporalia. Quantum autem tentat inflatio, hoc est, elatio, ut propter hoc vitium etiam tantus ille Apostolus appositum sibi esse diceret stimulum carnis, angelum satanae, a quo colaphizaretur? Qui colaphizatur, caput ejus tunditur, ne erigatur: nam et ibi de scientia metus erat inflationis, hoc est elationis. Ait enim: In magnitudine revelationum mearum ne extollar. Ibi ergo metuenda erat elatio, ubi magnarum rerum erat revelatio: « In magnitudine revelationum mearum ne extollar, datus est mihi stimulus carnis meae, angelus satanae, qui me colaphizet. Propter quod ter Dominum rogavi, ut auferret eum a me: et dixit mihi, Sufficit tibi gratia mea; nam virtus in infirmitate perficitur » (II Cor. XII, 7-9). Petit aeger, ut quod ad salutem apponit medicus, cum voluerit aegrotus auferatur. Medicus dicit: Non; mordet, sed sanat. Tu dicis: Tolle quod mordet. Medicus dicit: Non tollo, quia sanat. Tu ad medicum quare venisti? Sanari, an molestiam non pati? Non ergo exaudivit Dominus Paulum ad voluntatem, quia exaudivit ad sanitatem. Nam non est magnum, exaudiri a Deo ad voluntatem; non est magnum. Ne putetis magnum esse hoc, quando quisque orat, pro magno, si exauditur. Quaere quid orat, quaere in quo exaudiatur. Nam non habeatis pro magno, exaudiri ad voluntatem: habete pro magno, exaudiri ad utilitatem. Ad voluntatem etiam daemones exauditi sunt, et ad porcos quos petierant, ire permissi sunt (Matth. VIII, 31, 32). Ad voluntatem etiam princeps eorum exauditus est diabolus; a quo petitus Job tentandus non est negatus, ut esset ille probatus, iste confusus (Job I et II). Ad voluntatem etiam Israelitae exauditi sunt; et cum adhuc cibus esset in ore ipsorum, nostis quae

Chapter VII. — 7. A goad of the flesh given to the Apostle, lest he should grow proud. Let us desire to be heard, not according to our will, but for our healing. How eternal things are to be asked for, how temporal ones. But how much does puffing up, that is, elation, tempt, that because of this vice even so great an Apostle as he should say that a goad of the flesh had been set upon him, an angel of Satan, by whom he was to be buffeted? He who is buffeted has his head beaten, lest it be lifted up: for there too there was fear of a puffing up from knowledge, that is, of elation. For he says: Lest I be exalted in the greatness of my revelations. There therefore elation was to be feared, where there was a revelation of great things: “Lest I be exalted in the greatness of my revelations, there was given to me a goad of my flesh, an angel of Satan, to buffet me. On account of which I asked the Lord three times to take it away from me: and He said to me, My grace is sufficient for you; for power is made perfect in weakness” (2 Cor. 12:7–9). The sick man asks that what the physician applies for his health be taken away when the sick man wishes. The physician says: No; it stings, but it heals. You say: Take away what stings. The physician says: I do not take it away, because it heals. Why did you come to the physician? To be healed, or not to suffer discomfort? Therefore the Lord did not hear Paul according to his will, because He heard him for his healing. For it is not a great thing to be heard by God according to one's will; it is not a great thing. Do not think this a great thing, when anyone prays, [do not take it] as a great thing if he is heard. Ask what he prays for, ask in what he is heard. For do not regard it as a great thing to be heard according to your will: regard it as a great thing to be heard for your benefit. Even demons were heard according to their will, and were allowed to go into the swine which they had asked for (Matt. 8:31–32). Even their prince the devil was heard according to his will; when he asked for Job to be tempted, he was not refused, so that the one might be proved, the other confounded (Job 1 and 2). Even the Israelites were heard according to their will; and while the food was still in their mouths, you know what

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Sic melioris notae Mss. At Lov.: Quando autem tentat inflatio, hoc est elatio? Utique ubi et quando charitas deest. Nam propter hoc vitium, etc. Editi caeteri nostris manuscriptis consentiunt, nisi quod pro, Quantum; habent, Quando.

So the manuscripts of better note. But Lov. reads: "But when does puffing-up, that is, elation, tempt? Surely where and when charity is lacking. For because of this vice," etc. The other editions agree with our manuscripts, except that for "How much" they have "When."

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consecuti sunt (Num. XI). Nolite ergo pro magno habere, exaudiri ad voluntatem. Aliquando Deus iratus dat quod petis, et Deus propitius negat quod petis. Cum vero ea quae Deus laudat, quae Deus praecipit, quae Deus in futuro saeculo promittit, ab illo petitis; securi petite, et incumbite, quantum potestis, orationibus, ut sumatis. Illa enim propitio Deo conceduntur: illa ejus non ira, sed misericordia largiuntur. Quando autem petitis temporalia, cum modo petite, cum timore petite: illi committite, ut si prosunt, det; si scit obesse, non det. Quid autem obsit, quid prosit, medicus novit, non aegrotus.

they attained (Num. 11). Do not, therefore, regard it as a great thing to be heard according to your will. Sometimes God in anger gives what you ask, and God in favour denies what you ask. But when you ask of Him those things which God praises, which God commands, which God promises in the world to come, ask without anxiety, and apply yourselves, as much as you can, to prayers, that you may receive. For those things are granted by God when He is favourable: those things are bestowed not by His anger, but by His mercy. But when you ask for temporal things, ask with measure, ask with fear: commit them to Him, so that if they are profitable, He may give them; if He knows them to be harmful, He may not give them. But what is harmful, what is profitable, the physician knows, not the sick man.

CAPUT VIII. — 8. Contra continentes superbos. Sunt ergo continentes humiles, sunt superbi. Non sibi promittant superbi regnum Dei. Excellentior locus est, quo ducit continentia: sed qui se exaltat, humiliabitur (Luc. XIV, 11). Quid quaeris celsiorem locum appetitu celsitudinis, quem potes apprehendere retentione humilitatis? Si extollis te, Deus dejicit te: si tu dejicis te, Deus elevat te. Sententia Domini est: nec addi aliquid, nec detrahi potest. Usque adeo autem continentes homines plerumque superbiunt, ut non solum quibuscumque hominibus, sed etiam parentibus ingrati sint, et adversus parentes extollantur. Quare? Quia illi genuerunt, isti nuptias contempserunt. Unde ingrati essent qui nuptias contempsissent, nisi illi genuissent? Sed melior est filius patre suo conjugato, quia ipse non duxit uxorem: et melior est filia matre sua maritata, quia ipsa non quaesivit virum. Si superbior, nullo modo melior: si melior, sine dubitatione humilior. Si vis te invenire meliorem, interroga animam tuam, si vides ibi inflationem. Ubi inflatio est, inanitas est. Diabolus ubi inane invenerit, nidum facere molitur.

Chapter VIII. — 8. Against the proud continent. There are, then, continent people who are humble, there are some who are proud. Let the proud not promise themselves the kingdom of God. More excellent is the place to which continence leads: but he who exalts himself shall be humbled (Luke 14:11). Why do you seek a higher place by craving for loftiness, when you can lay hold of it by holding on to humility? If you exalt yourself, God casts you down: if you cast yourself down, God raises you up. It is the sentence of the Lord: nothing can be added to it, nor taken from it. Yet continent people for the most part grow so proud that they are ungrateful not only to any men whatever, but even to their parents, and lift themselves up against their parents. Why? Because those begot them, while these have despised marriage. From where would they come to be ungrateful, they who have despised marriage, if those had not begotten them? But the son is better than his married father, because he himself has not taken a wife: and the daughter is better than her married mother, because she herself has not sought a husband. If prouder, in no way better: if better, without doubt humbler. If you wish to find yourself better, question your soul, whether you see swelling there. Where there is swelling, there is emptiness. The devil, wherever he finds what is empty, strives to make a nest.

CAPUT IX. — 9. Continentibus quam maxime cavenda superbia. Conjugatus humilis quantum melior continente superbo. Continens superbus locum non habet in regno Dei. Denique, fratres mei, audeo dicere, superbis continentibus expedit cadere, ut in eo ipso in quo se extollunt humilientur. Quid enim prodest cui inest continentia, si dominatur superbia? Contempsit unde natus est homo, et appetit unde cecidit diabolus. Nuptias contempsisti, bene fecisti; aliquid melius elegisti: sed noli superbire. De nuptiis homo natus est, de superbia angeli ceciderunt. Si singula vestra bona considerem, melior es patre tuo, qui nuptias contempsisti; et tu melior matre tua, quae nuptias contempsisti. Etenim melior est virginalis sanctitas, quam pudicitia conjugalis. Ista duo simul si comparentur, melius est illud quam illud: quis dubitat? Sed addendo alia duo, superbiam et humilitatem; in istis duobus interrogo vos, et de his respondete mihi: Quid est melius, superbia, an humilitas? Respondes, Humilitas. Junge illam virginali sanctitati. Superbia vero non solum non sit in virginitate tua, sed non remaneat nec in matre tua. Si enim tu tenueris superbiam, et tua mater humilitatem, melior erit mater quam filia. Iterum comparabo vos. Jam dudum singula cum intenderem, meliorem te

Chapter IX. — 9. Pride is to be guarded against as much as possible by the continent. How much better is a humble married person than a proud continent one. The proud continent person has no place in the kingdom of God. In short, my brethren, I dare to say, it is expedient for the proud continent to fall, so that in that very thing in which they exalt themselves they may be humbled. For what does it profit the one in whom continence dwells, if pride is master? He has despised that from which man was born, and he seeks that through which the devil fell. You have despised marriage, you have done well; you have chosen something better: but do not be proud. From marriage man was born, through pride angels fell. If I were to consider your goods one by one, you are better than your father, you who have despised marriage; and you are better than your mother, you who have despised marriage. For virginal holiness is better than conjugal chastity. If these two are compared together, the one is better than the other: who doubts it? But by adding two others, pride and humility, concerning these two I question you, and answer me about them: Which is better, pride or humility? You answer, Humility. Join it to virginal holiness. But let pride not only not be in your virginity, but let it not remain even in your mother. For if you hold on to pride, and your mother to humility, the mother will be better than the daughter. Again I will compare you. A while ago, when I was considering things one by one, you better

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