PL 39 · cols. 1590–1597

Augustine, Sermones 359-363 (Classis IV, de Diversis)

Sermon CCCLIX

SERMO CCCLIX. De eo quod scriptum est in Ecclesiastico, cap. XXV, 2, Concordia fratrum, et amor proximorum, etc. De lite et concordia cum Donatistis. Habitus post collationem.

Sermon 359. On what is written in Ecclesiasticus, chapter 25, verse 2, The concord of brothers, and the love of neighbours, etc. On strife and concord with the Donatists. Preached after the conference.

1. Tria excellentia. Concordia rara, quare. Prima lectio divinorum eloquiorum, de libro qui appellatur Ecclesiasticus, commendavit nobis tria quaedam excellentia et consideratione dignissima, concordiam fratrum, et amorem proximorum, et virum ac mulierem sibi consentientes. Bona haec sunt plane, jucunda et laudabilia in rebus humanis; sed in divinis rebus multo potentiora. Quis est enim qui non congaudet concordibus fratribus? Et quod dolendum est, in rebus humanis tam magna res rara est: res ab omnibus laudatur, a paucissimis custoditur. Beati qui in se ipsis amplectuntur, quod etiam in aliis laudare coguntur. Nulli fratres non laudant concordantes fratres. Et unde fratres concordes esse difficile est? Quia litigant de terra, quia volunt esse terra. Audivit enim ab initio peccator homo, Terra es, et in terram ibis (Gen. III, 19). Unde discutiamus et perscrutemur vocem, quam justus debet audire a contrario. Si enim recte dictum est peccatori, Terra es, et in terram ibis, recte dicitur justo, Coelum es, et in coelum ibis. Aut non sunt justi coeli, cum de Evangelistis apertissime dictum sit, Coeli enarrant gloriam Dei? Et quidem quia de ipsis dictum est, consequentia satis edocent. Et opera, inquit, manuum ejus annuntiat firmamentum. Quos dixit coelos, ipsos dixit firmamentum. Dies diei eructat verbum, et nox nocti indicat scientiam. Non sunt loquelae, neque sermones, quorum non audiantur voces eorum. Quaeris quorum, et non invenis nisi coelorum. Dictum ergo de Apostolis, dictum de annuntiatoribus veritatis. Unde sequitur, In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum. Non sunt loquelae, neque sermones, quorum non audiantur voces eorum (Psal. XVIII, 2-5). Quando in eos venit Spiritus sanctus, et coepit Deus habitare coelum quod fecit de terra, locuti sunt, implente et donante Spiritu sancto,

1. Three excellent things. Why concord is rare. The first reading from the divine utterances, from the book that is called Ecclesiasticus, has commended to us three particular things, excellent and most worthy of consideration: the concord of brothers, and the love of neighbours, and a man and a woman in agreement with each other. These are plainly good things, pleasant and praiseworthy in human affairs; but in divine affairs they are far more powerful. For who is there who does not rejoice with brothers in concord? And, what is to be lamented, in human affairs so great a thing is rare: the thing is praised by all, kept by very few. Blessed are those who embrace in themselves what they are compelled to praise even in others. There are no brothers who do not praise brothers living in concord. And why is it difficult for brothers to be in concord? Because they quarrel about earth, because they want to be earth. For sinful man heard at the beginning, You are earth, and into earth you shall go (Gen. 3:19). Let us therefore examine and scrutinize the word which the righteous man ought to hear by contrast. For if it was rightly said to the sinner, You are earth, and into earth you shall go, it is rightly said to the righteous man, You are heaven, and into heaven you shall go. Or are the righteous not heavens, when it has been said most plainly of the Evangelists, The heavens declare the glory of God? And indeed, that it was said of them, what follows teaches clearly enough. And the works of His hands, it says, the firmament proclaims. Those whom it called heavens, the same it called the firmament. Day to day belches forth the word, and night to night shows knowledge. There are no tongues nor speeches whose voices are not heard. You ask whose, and you find none but the heavens'. It was said therefore of the Apostles, said of the heralds of the truth. Hence there follows, Into all the earth their sound has gone out, and to the ends of the world their words. There are no tongues nor speeches whose voices are not heard (Ps. 18:2–5). When the Holy Spirit came upon them, and God began to dwell in the heaven which He had made from earth, they spoke, the Holy Spirit filling and endowing them,

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Footnotes

(*) ‹anchor: not visible› · call in col 1590 Emendatus ad cl. v. et ad Sirm.

Corrected against cl. v. and against Sirmond.

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Alias, de Diversis 91, et ex Sirmondianis 37.

Formerly On Various Subjects 91, and from the Sirmond sermons 37.

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(b) ‹anchor: not visible› · call in col 1590

Citat Florus ad 1 Thess. III. Nicolaus Faber in praefatione ad Hilarii fragmenta, pag. 49, opinatur Carthagine habitum in dedicationem basilicae Florentiae, ex Aurelio episcopo, qui et Florens diceretur, cognominatae. Vide notam (b) infra, pag. 1597.

Florus cites it on 1 Thess. 3. Nicolas Le Fèvre, in the preface to the fragments of Hilary, p. 49, thinks it was preached at Carthage at the dedication of the basilica called Florentia after Bishop Aurelius, who was also called Florens. See note (b) below, col. 1597.

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linguis omnium gentium. Inde dictum, Non sunt loquelae, neque sermones, quorum non audiantur voces eorum. Et quia inde missi sunt ad praedicationem Evangelii per omnes gentes, In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum. Quorum? Coelorum, quibus recte dicitur, Coelum es, et in coelum ibis: sicut recte peccatori, Terra es, et in terram ibis.

in the tongues of all nations. Hence it is said, There are no tongues nor speeches whose voices are not heard. And because they were sent from there to the preaching of the Gospel through all nations, Into all the earth their sound has gone out, and to the ends of the world their words. Whose? The heavens', to whom it is rightly said, You are heaven, and into heaven you shall go: just as it is rightly said to the sinner, You are earth, and into earth you shall go.

2. Terrenae possessionis amor causa discordiae. Fratres ergo si volunt esse concordes, non ament terram. Sed si volunt non amare terram, non sint terra. Quaerant possessionem quae dividi non potest, et semper concordes erunt. Unde inter fratres discordia? unde perturbatio pietatis? unde unus uterus, et non unus animus, nisi dum curvatur anima eorum, et partem suam quisque respicit, et parti suae opimandae et exaggerandae operam impendit, et in possessione sua vult habere unitatem, qui cum fratre suo possidet divisionem? Bona est ista possessio, cujus est? Nostra est. Magna possessio! Sic dici solet. Tota tua est, frater? Non; habeo hic consortem: sed si vult Deus, vendet mihi partem suam. Adulator respondet, Faciat Deus. Quid faciat Deus? Ut opprimatur vicinus, et partem suam vendat vicino. Faciat Deus: bene cogitas, compleat tibi Deus. Quoniam laudatur peccator in desideriis animae suae; et qui iniqua gerit, benedicitur (Psal. X, 3). Quid tam iniquum quam velle ditescere alterius paupertate? Et tamen abundat hoc: qui iniqua gerit, benedicitur; et forte praevaluit, et forte pressit et oppressit, torsit et extorsit, non quemcumque consortem, sed forsitan fratrem. Melius est ut ego emam, quam extraneus. Et ille facile oppressus, si est justus, habet consolationem. Audiat Scripturam, quam modo audivit. Ille laborat inopia, frater ejus plenus est copia. Sed plenus est terra, et inanis justitiae. Adverte terra, quid audiat ille pauper. Noli timere, cum dives factus fuerit homo, neque cum multiplicata fuerit gloria domus ejus: quoniam cum morietur, non accipiet ea (Psal. XLVIII, 17, 18). Tene tu pauper quod non dimittas moriens, et quod acquiras in aeternum vivens. Tene justitiam, non te poeniteat. Contristaris quia in terra pauper es tu? Pauper hic fuit qui creavit terram. Consolatur te Dominus Deus tuus, consolatur te Creator tuus, consolatur te Redemptor tuus. Consolatur te non avarus frater tuus. Dignatus est enim esse frater noster ille Dominus noster. Solus frater sine dubitatione fidissimus, cum quo concordia possidenda est. Dixi eum non avarum, et forte invenio avarum. Avarus est: sed nos vult habere, nos vult acquirere. Pro nobis tantum pretium dedit se ipsum: nihil ad hoc pretium addi potest. Dedit pretium se ipsum, et factus est Redemptor noster. Non enim sic se dedit pretium, ut nos inimicus dimitteret, et ipsum possideret. Dedit se morti, occidens mortem. Morte quippe sua mortem occidit, non morte occisus est; et morte occisa, liberavit nos a morte. Vivebat enim morientibus nobis mors, morietur viventibus nobis, quando ei dicetur, Ubi est, mors, contentio tua (I Cor. XV, 55)?

2. The love of earthly possession is the cause of discord. If brothers, then, wish to be in harmony, let them not love the earth. But if they wish not to love the earth, let them not be earth. Let them seek a possession which cannot be divided, and they will always be in harmony. Whence discord among brothers? whence the disturbance of family affection? whence one womb and not one mind, except when their soul is bent down, and each looks to his own share, and spends his effort on fattening and enlarging his own share, and wishes to have unity in his own possession, he who possesses division with his brother? This is a good possession; whose is it? It is ours. A great possession! So it is commonly said. Is it all yours, brother? No; I have a co-owner here: but if God wills, he will sell me his share. The flatterer replies, May God do it. What should God do? That the neighbour be oppressed and sell his share to his neighbour. May God do it: you think well, may God fulfil it for you. For the sinner is praised in the desires of his soul, and he who does wicked things is blessed (Ps. 10:3). What is so wicked as to wish to grow rich from another's poverty? And yet this abounds: he who does wicked things is blessed; and perhaps he has prevailed, and perhaps he has pressed and oppressed, twisted and extorted, not just any co-owner, but perhaps a brother. It is better that I should buy than a stranger. And that man who is easily oppressed, if he is just, has consolation. Let him hear the Scripture which he has just heard. He labours in want, his brother is full of plenty. But he is full of earth and empty of justice. Pay heed, you earth, to what that poor man hears. Do not fear when a man has become rich, nor when the glory of his house has been multiplied: for when he dies, he will not take these things (Ps. 48:17–18). You, poor man, hold on to what you will not leave behind when dying, and what you may acquire living for ever. Hold on to justice; let it not grieve you. Are you saddened because you are poor on earth? He Who created the earth was poor here. The Lord your God consoles you, your Creator consoles you, your Redeemer consoles you. Your brother, Who is not greedy, consoles you. For that Lord of ours deigned to be our brother. The only brother faithful beyond doubt, with Whom harmony is to be possessed. I said He was not greedy, and perhaps I find Him greedy. He is greedy: but He wants to have us, He wants to acquire us. For us He gave so great a price, Himself: nothing can be added to this price. He gave Himself as the price, and became our Redeemer. For He did not give Himself as the price in such a way that the enemy should let us go and possess Him. He gave Himself to death, slaying death. For by His death He slew death, He was not slain by death; and with death slain, He freed us from death. For death was living while we were dying; it will die while we are living, when it will be said to it, Where, O death, is your strife (1 Cor. 15:55)?

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3. Dominus interpellatus ut fra⟨t⟩ri jubeat haereditatem partiri, cur facere renuit. Praeceptum ut demus omni petenti, quomodo implendum. Talis ergo frater interpellatus est a quodam fratre contra fratrem, inter quos non erat concordia propter terram, et ait illi: Domine, dic fratri meo, ut dividat mecum haereditatem. Totam tulit, mihi partem meam non vult dare, contemnit me, audiat vel te. Quid pertinebat ad Dominum? Sicut cogitamus nos humiles humilia, reptantes in terra, constituti in hac vita, et neminem volentes contristari, et plerumque inde gravius contristantes, quid diceremus? Veni, frater, redde fratri tuo partem suam. Non hoc dixit Dominus. Et quid illo justius? Quis talem judicem inveniat, quem interpellet contra avaritiam fratris sui? Nonne gaudebat ille homo tandem se invenisse magnum solatium? Magnum quoque adjutorium sine dubitatione sperabat, dicens tanto judici, Domine, dic fratri meo, ut dividat mecum haereditatem. At ille quid dixit? O homo, quis me constituit divisorem haereditatis inter vos? Repulit Dominus, non dedit quod petebatur, non concessit gratuitum beneficium. Quid magnum erat? Quid inde perdebat? quid in eo beneficio saltem laborabat? Non dedit. Ubi est, Omni petenti te, da (Luc. VI, 30)? Non hoc egit ille, qui nobis vivendi praebuit exemplum. Quomodo nos id facturi sumus? Aut quomodo dabimus quod impendimus, si non damus beneficium ubi nihil impendimus, ubi nihil erogamus, ubi nihil amittimus? Non dedit Dominus hoc, nec tamen nihil dedit. Minus negavit, sed quod plus est donavit. Dixit manifeste, dixit, Omni petenti te, da. Quid, si aliquis petat a te, non dico quod inutile est dare, sed quod turpe est dare? Quid, si petat mulier aliqua, quod petiit mulier a Joseph? Quid, si petat vir aliquis, quod falsi seniores a Susanna petierunt? Etiam hic sequenda est illa tanquam generalis sententia, Omni petenti te, da? Absit. Faciemus ergo hic contra praeceptum Domini? Imo faciamus secundum praeceptum Domini, et mala petentibus non demus, nec contra istam sententiam faciemus. Dictum est enim, Omni petenti te, da. Non est dictum, Omnia petenti te da. Omni petenti te, da: prorsus da; etsi non quod petit, tu tamen aliquid da: malum petit, tu bona da. Fecit hoc Joseph. Non dedit quod petebat mulier impudica; et dedit tamen quod audire deberet, ne impudica esset exemplo suo: et ipse non incidit in foveam libidinis, et dedit consilium castitatis. Hoc enim respondit: Absit a me, ne hoc faciam domino meo, ne polluam torum ejus qui credidit mihi omnia in domo sua (Gen. XXXIX). Si servus aere emptus hanc fidem servavit domino, qualem debet conjux servare marito? Hoc erat admonere. Ego servus hoc non faciam domino meo: tu conjux debes hoc facere marito tuo? Dedit et Susanna, nec dimisit eos inanes, si impleri vellent consilio pudicitiae. Non solum enim non consensit; sed et non tacuit quare non consensit. Si consentio, inquit, vobis, pereo Deo; si non consentio, non effugio manus vestras: melius autem est in manus vestras incidere, quam Deo perire (Dan. XIII). Quid est autem, Melius est in manus vestras

3. The Lord, appealed to that He should bid a brother divide the inheritance, why He refused to do it. The precept that we should give to everyone who asks, how it is to be fulfilled. Such a brother, then, was appealed to by a certain brother against a brother, between whom there was no concord on account of land, and he said to Him: Lord, tell my brother to divide the inheritance with me. He has taken the whole, he will not give me my share, he scorns me; let him at least listen to You. What did it have to do with the Lord? As we lowly ones think lowly thoughts, creeping on the earth, set in this life, and wishing to sadden no one, and often by that very means saddening more grievously, what would we have said? Come, brother, give back to your brother his share. The Lord did not say this. And what is more just than He? Who could find such a judge, to whom he might appeal against his brother's avarice? Was not that man rejoicing that at last he had found a great comfort? Great help too he was hoping for without doubt, saying to so great a judge, Lord, tell my brother to divide the inheritance with me. But what did He say? O man, who appointed Me divider of the inheritance between you? The Lord repelled him, did not give what was asked, did not grant a free kindness. What great thing was it? What would He have lost by it? In that kindness what labour, at least, would He have had? He did not give it. Where is, Give to everyone who asks you (Luke 6:30)? He did not do this, He Who has furnished us with an example of living. How shall we do it? Or how shall we give what costs us something, if we do not give a kindness where it costs us nothing, where we pay out nothing, where we lose nothing? The Lord did not give this, and yet He did not give nothing. He refused the lesser, but He bestowed what is more. He said plainly, He said, Give to everyone who asks you. What if someone asks of you, I do not say what it is useless to give, but what it is shameful to give? What if some woman asks what the woman asked of Joseph? What if some man asks what the false elders asked of Susanna? Is that sentence, as though general, to be followed here too, Give to everyone who asks you? Far from it. Shall we then act here against the precept of the Lord? Rather let us act according to the precept of the Lord, and not give evil things to those who ask, nor shall we act against that sentence. For it was said, Give to everyone who asks you. It was not said, Give everything to him who asks you. Give to everyone who asks you: by all means give; even if not what he asks, you nevertheless give something: he asks for evil, you give good things. Joseph did this. He did not give what the shameless woman asked; and yet he gave what she ought to hear, so that by his example she might not be shameless: and he himself did not fall into the pit of lust, and he gave the counsel of chastity. For this is what he answered: Far be it from me that I should do this to my master, that I should defile the bed of him who has entrusted to me everything in his house (Gen. 39). If a slave bought with money kept such faith with his master, what faith ought a wife to keep with her husband? This was to admonish. I, a slave, will not do this to my master: are you, a wife, to do this to your husband? Susanna too gave, and did not send them away empty, if they were willing to be filled with the counsel of modesty. For not only did she not consent; but she also did not keep silent as to why she did not consent. If I consent to you, she said, I perish to God; if I do not consent, I do not escape your hands: but it is better to fall into your hands than to perish to God (Dan. 13). What, however, is, It is better into your hands

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incidere, quam Deo perire? Vos Deo peristis, qui talia quaeritis. Ergo hanc regulam tenete. Date quando petimini, etsi non hoc quod petimini. Hoc fecit Dominus. Petebat ille, quid? Divisionem haereditatis. Dedit Dominus, quid? Peremptionem cupiditatis. Quid petebat? quid accepit? Dic fratri meo, ut dividat mecum haereditatem. Dic, homo, quis me constituit divisorem haereditatis inter vos? Ego autem dico vobis, quid? Cavete ab omni cupiditate. Et dico quare. Forte enim dimidium haereditatis ad hoc petis, ut ditescas. Audi: Hominis cujusdam divitis successit regio; successus magnos habuit, id est, multis fructibus fecundata est. Et cogitavit apud se dicens: Quid faciam, quo congregem fructus meos? Et diligenter cogitans, Inveni, inquit, quid faciam. Destruam veteres apothecas, faciam novas, implebo eas. Majores enim faciam, quam erant veteres. Et dicam animae meae: Habes multa bona; satiare, jucundare. Ait illi Deus: Stulte, qui valde tibi videris esse cordatus: nosti enim destruere vetera, et aedificare nova, et tu in vetustate ruinae remansisti, qui vetera in te ipso destruere debuisti, ut jam terrena non saperes: Stulte, quid dixisti? cui dixisti? Animae tuae dixisti, Jucundare, habes multa bona. Hac nocte repetetur anima tua, cui talia promisisti. Quae promisisti, cujus erunt (Luc. XII, 13-20)? Noli ergo timere, cum dives factus fuerit homo; quia non, cum morietur, accipiet ea.

to fall, than to perish to God? You have perished to God, you who seek such things. Therefore hold to this rule. Give when you are asked, even if not the thing for which you are asked. This the Lord did. That man asked, for what? The division of an inheritance. The Lord gave, what? The destruction of covetousness. What was he asking? what did he receive? "Tell my brother to divide the inheritance with me." "Tell Me, man, who appointed Me divider of the inheritance between you? But I say to you," what? "Beware of all covetousness." And I tell you why. Perhaps you ask for half of the inheritance for this purpose, that you may grow rich. Hear: "The land of a certain rich man prospered"; it had great yields, that is, it was made fertile with many fruits. "And he thought within himself, saying: What shall I do, where shall I gather my fruits? And", thinking carefully, "I have found", he says, "what I shall do. I will pull down my old storehouses, I will make new ones, I will fill them." For I will make them larger than the old ones were. "And I will say to my soul: You have many good things; be filled, make merry. God said to him: Fool", you who seem to yourself to be very shrewd: for you know how to pull down old things and build new ones, and you yourself have remained in the oldness of ruin, you who ought to have pulled down the old things in yourself, so that you no longer savoured earthly things: "Fool", what did you say? to whom did you say it? You said to your soul, "Make merry, you have many good things. This night your soul shall be required of you", the soul to which you promised such things. "The things you have promised, whose shall they be?" (Luke 12:13–20). "Do not fear, then, when a man has become rich; for when he dies, he shall not take them."

4. Concordia fratrum in caelesti haereditate. Litigare quis censendus. Ecce quale consilium Dominus fratribus dedit dissidentibus, quo concordes essent, ut carerent cupiditate, et continuo implerentur veritate. Inveniamus ergo talem haereditatem. Quamdiu loquimur de concordia terrenorum fratrum, quae rara est, quae suspecta est, quae difficilis est? Loquamur de illa fratrum concordia, quae vera esse debet, et potest. Fratres sint Christiani omnes, fratres sint fideles omnes, fratres sint nati ex Deo et ex visceribus matris Ecclesiae per Spiritum sanctum: fratres sint, habeant et ipsi haereditatem dandam, et non dividendam. Haereditas eorum Deus ipse est. Cujus sunt ipsi haereditas, ipse est vicissim eorum haereditas. Quomodo sunt ipsi ejus haereditas? Postula a me, et dabo tibi gentes haereditatem tuam (Psal. II, 8). Quomodo est ille ipsorum haereditas? Dominus pars haereditatis meae, et calicis mei (Psal. XV, 5). In hac haereditate concordia custoditur: pro hac haereditate non litigatur. Alia haereditas litigando acquiritur: ista litigando amittitur. Nolentes homines hanc haereditatem perdere, vitant litigare. Et quando forte videntur litigare, non litigant. Sed forte videntur litigare, aut putantur litigare, cum volunt fratribus consulere. Videte quam consors sit eorum litigatio, quam pacifica,

4. The concord of brothers in the heavenly inheritance. Who is to be judged to go to law. See what kind of counsel the Lord gave to brothers at variance, by which they might be of one mind: that they should be free of covetousness, and forthwith be filled with truth. Let us therefore find such an inheritance. How long are we to speak about the concord of earthly brothers, which is rare, which is suspect, which is difficult? Let us speak of that concord of brothers which ought to be true, and can be. Let all Christians be brothers, let all the faithful be brothers, let them be brothers born of God and of the womb of mother Church through the Holy Spirit: let them be brothers, let them too have an inheritance to be given, and not to be divided. Their inheritance is God Himself. He Whose inheritance they themselves are is in turn their inheritance. How are they His inheritance? "Ask of Me, and I will give You the nations as Your inheritance" (Ps. 2:8). How is He their inheritance? "The Lord is the portion of my inheritance and of my cup" (Ps. 15:5). In this inheritance concord is preserved: over this inheritance there is no going to law. Another inheritance is acquired by going to law: this one is lost by going to law. Men who do not wish to lose this inheritance avoid going to law. And when perhaps they seem to go to law, they do not go to law. But perhaps they seem to go to law, or are thought to go to law, when they wish to take counsel for their brothers. See how much a matter of fellowship their litigation is, how peaceful,

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Footnotes

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Hic addit codex cl., Numquid petitorem inanem dimisit, et non potius veritate implevit, si ille impleri vellet ab eo qui ait, Cavete ab omni cupiditate?

Here codex cl. adds: Did he send the petitioner away empty, and not rather fill him with truth, if he was willing to be filled by him who said, Beware of all covetousness?

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Ita legendum ex eodem codice cl. [successus magnos habuit, et multis fructibus fecundata est.]

So it is to be read from the same codex cl. [previously: it had great success, and was made fertile with many fruits.]

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Ita legendum ex eodem codice cl. et Lov. Sirm., quia valde videris. [qui valde videris.]

So it is to be read from the same codex cl. and the Louvain edition and Sirmond: because you are greatly seen [previously: who are greatly seen].

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Aliquot libri, tenendam.

Some books: to be held.

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(a) ‹anchor: et non dividendam› · call in col 1593

Hic olim desinebat sermo de Diversis 91.

Here the sermon On Various Subjects 91 formerly ended.

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quam benigna, quam justa, quam fidelis. Nam nos litigare videmur cum Donatistis : sed non litigamus. Ille enim litigat, qui adversario suo male vult; litigat ille qui adversarium suum vult detrimentum pati, se augmentum; illi aliquid decedere, sibi accedere. Non sic sumus nos. Scitis et vos, scitis qui extra unitatem litigatis; scitis et vos, qui ex divisione acquisiti estis : scitis quia ista lis non est talis lis, quia non est malevola, quia non tendit in detrimentum adversarii, sed magis in lucrum. Volebamus enim eos, cum quibus litigare videbamur, vel adhuc videmur, acquirere nobiscum; non perdere, ut nos acquiramur. Denique alia vox nostra est, quam fuit fratris illius, qui interpellavit Christum in terra ambulantem. Nam et nos interpellamus eum in hac causa in coelo sedentem : et non dicimus, Domine, dic fratri meo, ut dividat mecum haereditatem; sed, Dic fratri meo, ut teneat mecum haereditatem.

how kind, how just, how faithful. For we seem to be litigating with the Donatists; but we are not litigating. For he litigates who wishes his adversary ill; he litigates who wants his adversary to suffer loss and himself gain, something to go away from the other and come to himself. We are not like that. You too know it, you who litigate outside unity; you too know it, you who have been gained out of the division: you know that this suit is not such a suit, since it is not malevolent, since it does not aim at the loss of the adversary, but rather at his gain. For we wanted to gain for ourselves those with whom we seemed to litigate, or still seem to; not to lose them, so that we ourselves might be gained. In short, our voice is other than was the voice of that brother who appealed to Christ as He walked on earth. For we too appeal to Him in this cause as He sits in heaven: and we do not say, Lord, tell my brother to divide the inheritance with me; but, Tell my brother to hold the inheritance with me.

5. Catholicorum propositum et voluntas pro Ecclesiae pace. Quoniam hoc volumus et publica Gesta testantur : quoniam hoc voluerimus, indices sunt non tantum sermones, sed litterae nostrae datae ad illos. Episcopatum amatis? Nobiscum habete. In vobis nihil odimus, nihil detestamur, nihil exsecramur, nihil anathemamus, nisi humanum errorem. Humanum, diximus, detestamur errorem, non divinam veritatem : sed quod Dei habetis, agnoscimus; quod vestrum improbum habetis, corrigimus. Signum Domini mei, signum Imperatoris mei, characterem Regis mei, in desertore agnosco; quaero, invenio, admoveo, accedo, apprehendo, duco, corrigo desertorem; non violo characterem. Si quis advertat, si quis attendat, hoc non est litigare, sed amare. Diximus posse in una Ecclesia, pacis causa, esse fratres concordes : speciosa enim res est concordia fratrum. Non posse enim duos esse episcopos. Diximus, ut ambo sedeant in una simplici basilica; ille in cathedra, ille ut peregrinus; ille in cathedra christiana, ille in haeretica quasi collega juxta sedeat; rursus ille in congregatione sua praesideat, vicissim ille in sua. Poenitentiam praedicatam esse in remissionem peccatorum per omnes gentes ab Apostolis incipientibus ab Jerusalem, diximus. Qnid respondebis huic Ecclesiae, quae est per omnes gentes ab Apostolis incipientibus ab Jerusalem aedificata? Diximus : Ponamus omnino malam habuerit causam Caecilianus. Unus homo malam causam habens, duo homines, quinque, decem, praejudicabunt tot millibus fidelium toto orbe terrarum multiplici fecunditate diffusorum? Diximus ista. Credidit Abraham, et promissae sunt ei omnes gentes : peccavit Caecilianus, et perierunt omnes gentes, ut plus valeat quod iniquitas commisit, quam quod veritas promisit? Dicta sunt haec : leguntur. Omnino contra

5. The purpose and will of the Catholics for the peace of the Church. That we want this, the public Acts also bear witness; that we have wanted this, not only our sermons are proofs, but also our letters given to them. Do you love the episcopate? Have it with us. In you we hate nothing, detest nothing, execrate nothing, anathematize nothing, except human error. Human error, we have said, is what we detest, not divine truth: rather, what you have that is God's, we acknowledge; what you have that is your own and wicked, we correct. The sign of my Lord, the sign of my Emperor, the character of my King, I acknowledge in a deserter; I seek, I find, I approach, I go up to him, I seize, I lead back, I correct the deserter; I do not violate the character. If anyone would notice, if anyone would pay attention, this is not litigating, but loving. We have said that in one Church, for the sake of peace, there can be brothers in concord: for a beautiful thing is the concord of brothers. For there cannot be two bishops. We have said that both should sit in one single basilica; the one on the cathedra, the other as a visitor; the one on the Christian cathedra, the other on the heretical one should sit beside him as if a colleague; again, that the one should preside in his own congregation, and in turn the other in his. That repentance was preached for the remission of sins through all nations, the Apostles beginning from Jerusalem, we have said. What will you answer to this Church, which has been built through all nations by the Apostles beginning from Jerusalem? We have said: Let us suppose that Caecilian had an altogether bad case. Will one man having a bad case, two men, five, ten, prejudice so many thousands of the faithful spread over the whole world with manifold fruitfulness? We have said these things. Abraham believed, and all nations were promised to him: Caecilian sinned, and all nations perished, so that what iniquity committed should have more force than what truth promised? These things were said: they are read. Altogether against

Editors' notes and page, col. 1594

Footnotes

(1) ‹anchor: ut ambo sedeant› · call in col 1594

Codex cl., ut alterni sedeant.

Codex cl.: that they sit by turns.

(printed under page 59)

(2) ‹anchor: in congregatione sua praesideat› · call in col 1594

Idem codex cl., rursus ille in congregatione fraterna praesideat.

The same codex cl.: again, the one is to preside in the brotherly congregation.

(printed under page 59)

(3) ‹anchor: malam habuerit causam Caecilianus› · call in col 1594

Idem codex cl., Ponamus omnino quod malam habuerit causam Caecilianus.

The same codex cl.: Let us suppose outright that Caecilian had a bad case.

(printed under page 59)

(a) ‹anchor: concordia fratrum› · call in col 1594

Vide epist. 128 inter Augustinianas, et collat. 3, cap. 230.

See Letter 128 among Augustine's letters, and the Conference, [day] 3, ch. 230.

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exempla divina, contra testimonia, quae asserunt Ecclesiam toto orbe terrarum diffundi, cujus Ecclesiae in nomine Domini tenemus unitatem, nihil illi respondere potuerunt.

divine examples, against the testimonies which assert that the Church is spread throughout the whole world, the Church whose unity we hold in the name of the Lord, they were able to answer nothing.

6. De Caeciliano, salva Ecclesiae causa, judicium haberi voluerunt. Caecilianus inventus innocens. Salva ergo causa Ecclesiae, confirmata, et incommutabiliter fixa ac stabilita, tanquam supra fundamentum petrae, quam portae inferorum non vincant: hac ergo salva, venimus et ad causam Caeciliani, jam securi quidquid ille inveniretur admisisse. Forte enim, si ut homo inveniretur in aliqua culpa, nos litigaturi eramus, ut propter culpam unius hominis damnandi aut rebaptizandi judicaremur? Et diximus, Salva causa Ecclesiae, cui nihil praejudicat peccatum Caeciliani; nec justitia Caeciliani coronat Ecclesiam; nec culpa Caeciliani damnat Ecclesiam; videamus et ipsius causam qualis sit. Suscepimus eam discutiendam, sed tanquam fratris, non tanquam patris, aut matris. Pater nobis Deus est, mater nobis Ecclesia est: Caecilianus frater fuit, aut frater est; si bonus, bonus frater; si malus, malus frater, tamen frater. Si invenerimus eum innocentem, jam vos ubi eritis, qui et in ipsa humana calumnia defecistis? Si autem inventus fuerit nocens, si inventus fuerit reus, nec sic victi sumus, quia unitatem Ecclesiae, quae invicta est, obtinemus. Inventus sit prorsus reus, hominem anathemo, Christi Ecclesiam non desero. Hoc fecimus, diximus: deinceps eum ad altare inter episcopos, quos fideles et innocentes credimus, non recitabimus. Hoc solum fecimus. Numquid propter Caecilianum rebaptizaturi estis orbem terrarum? Hac securitate constituta et firmata, coepit discuti causa Caeciliani. Inventus est innocens, inventus est a calumniantibus appetitus. Semel absens damnatus, praesens ter absolutus: damnatus a factione, absolutus ab ecclesiastica veritate. Lecta sunt haec, probata sunt haec. Quaesitum utrum haberent quod contra dicerent. Consumptis omnibus tergiversationibus calumniarum suarum, aut ubi nihil contra evidentissima proferre documenta, nec contra ipsius innocentiam Caeciliani potuerunt, prolata sententia est adversus eos. Et tamen ipsi dicunt, Vicimus. Vincant, sed se, ut possideat eos Christus; vincat eos qui redemit eos.

6. They wished a judgement to be held concerning Caecilian, the cause of the Church being kept safe. Caecilian was found innocent. So, the cause of the Church being kept safe, confirmed, and unchangeably fixed and established, as upon the foundation of the rock, which the gates of the underworld do not overcome: this then being kept safe, we came also to the cause of Caecilian, already untroubled whatever he might be found to have committed. For if perhaps, being a man, he were found in some fault, were we going to contend, so that on account of the fault of one man we should be judged deserving to be condemned or rebaptized? And we said: The cause of the Church being kept safe, which the sin of Caecilian in no way prejudices, neither does the righteousness of Caecilian crown the Church, nor does the fault of Caecilian condemn the Church; let us see also what sort of case his is. We undertook to examine it, but as the case of a brother, not as that of a father or a mother. God is our Father, the Church is our mother: Caecilian was a brother, or is a brother; if good, a good brother; if bad, a bad brother, yet a brother. If we find him innocent, where then will you be, who have failed even in your very human calumny? But if he is found guilty, if he is found culpable, not even so are we overcome, because we hold the unity of the Church, which is unconquered. Let him be found wholly culpable: I anathematize the man, I do not desert the Church of Christ. This we have done, we have said: henceforth we will not recite his name at the altar among the bishops whom we believe faithful and innocent. This alone we have done. Are you going to rebaptize the whole world on account of Caecilian? This security being established and made firm, the cause of Caecilian began to be examined. He was found innocent, he was found to have been attacked by calumniators. Once condemned in his absence, three times acquitted in his presence: condemned by a faction, acquitted by the truth of the Church. These things were read, these things were proved. It was asked whether they had anything to say against it. When all the evasions of their calumnies had been used up, or when they were able to bring forward nothing against the most evident documents, nor against the innocence of Caecilian himself, sentence was pronounced against them. And yet they themselves say, We have won. Let them win, but over themselves, so that Christ may possess them; let Him Who redeemed them win over them.

7. Multi ex Donatistarum schismate conversi ad Ecclesiam. Et tamen de multis gaudemus. Multi eorum fructuose victi sunt, quia nec victi sunt. Error humanus victus est, homo salvatus est. Nam medicus non contendit cum aegroto; et si aegrotus facit cum medico,

7. Many converted from the schism of the Donatists to the Church. And yet we rejoice over many. Many of them have been fruitfully overcome, because they have not even been overcome. Human error has been overcome, the man has been saved. For the physician does not contend with the sick man; and if the sick man does so with the physician,

Editors' notes and page, col. 1595

Footnotes

(1) ‹anchor: Nam medicus non› · call in col 1595

Particula negans abest a Colbertino codice.

The negative particle is absent from the Colbert codex.

(printed under page 60)

(a) ‹anchor: Hoc solum fecimus› · call in col 1595

Vide collat. 3, capp. 230, 233, 235.

See the Conference, [day] 3, chs. 230, 233, 235.

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(b) ‹anchor: praesens ter absolutus› · call in col 1595

Damnatus fuerat a Donatistis in synodo, apud Carthaginem, anno 311. Absolutus est primum Romae in concilio sub Melchiade, an. 313: iterum, Arelate a concilio generali, an. 314: postremo, Mediolani a Constantino imperatore, ad quem pars adversa provocarat, an. 315. Tota autem in eum criminatio, quod ordinatus fuisset a Felice Aptungensi episcopo, qui sacros Codices sub Diocletiano tradidisse ferebatur. Quod etsi verum foret, ad schismatis causam satis non erat; quia alia est causa Ecclesiae, alia hominum. Caeterum ex Actis publicis comprobatum est Felicem episcopum traditorem non fuisse. SIRM.

He had been condemned by the Donatists in a synod at Carthage in the year 311. He was acquitted first at Rome in the council under Melchiades, in 313; again at Arles by a general council, in 314; lastly at Milan by the emperor Constantine, to whom the opposing party had appealed, in 315. The whole charge against him was that he had been ordained by Felix, bishop of Aptunga, who was said to have handed over the sacred books under Diocletian. Even had this been true, it was not enough to justify a schism, since the cause of the Church is one thing and the cause of individual men another. Moreover, it was proved from the public records that Bishop Felix had not been a traditor. Sirmond.

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vincitur febris, et sanatur aegrotus. Nam hoc intendit medicus, vincere: hoc intendit et febris, vincere. Positus est quasi in medio aegrotus. Si vicerit medicus, salvus est aegrotus: si vicerit febris, morietur aegrotus. In contentione ergo nostra contendebat medicus pro salute, pro febre contendebat aegrotus. Qui animadverterunt medici consilium, vicerunt, febrem superaverunt. Habemus eos sanos et gaudentes nobiscum in Ecclesia. Blasphemabant nos antea, quia fratres nos non agnoscebant: febris enim mentem turbaverat. Nos tamen illos et detestantes nos, et saevientes in nos amamus, et saevientibus aegrotis serviebamus. Resistebamus, contendebamus, et quasi litigabamus; et tamen amabamus. Molesti enim sunt omnes qui talibus languentibus serviunt; sed ad salutem molesti sunt.

the fever is overcome, and the sick man is healed. For this is what the physician aims at, to overcome; this is what the fever also aims at, to overcome. The sick man is placed, as it were, in the middle. If the physician overcomes, the sick man is saved; if the fever overcomes, the sick man will die. In our contention, therefore, the physician was contending for health, the sick man was contending for the fever. Those who heeded the physician's counsel have overcome, they have conquered the fever. We have them healthy and rejoicing with us in the Church. Formerly they blasphemed us, because they did not acknowledge us as brothers: for the fever had disturbed their mind. Yet we love them, even as they detest us and rage against us, and we were serving the raging sick. We resisted, we contended, and as it were we quarrelled; and yet we loved. For all who serve such sick people are troublesome; but they are troublesome for the sake of health.

8. Obstinatorum quorumdam inepta excusatio. Aliorum insania et furor. Invenimus autem homines aliquando pigros dicentes, Verum est, domine, verum est; non est quid dicere. Quid ergo? Veni, age. Pater meus ibi est mortuus, mater mea ibi sepulta. Mortuum nominasti et sepultum. Vivis, adhuc est cum quo loqui. Parentes tui christiani fuerunt in parte Donati: parentes eorum forte et ipsi christiani, avi aut proavi certe pagani. Qui ergo primi facti sunt christiani, cum extulissent parentes suos paganos, numquid contra veritatem frigidi fuerunt? numquid auctoritatem mortuorum parentum secuti sunt, et non potius mortuis parentibus vivum Christum praetulerunt? Si ergo hic vera unitas est, extra quam necesse est in aeternum moriaris, quare mortuos parentes tuos sequi vis, mortuos tibi et Deo? Quid dicis? responde. Verum dicis, non est quid dicere. Quid vis faciam? Consuetudo nescio quae tenet sibi homines tales. Lethargici sunt, contrario morbo laborant, dormiendo morituri sunt. Alii phrenetici sunt, molesti sunt. Nam etsi moriturus est lethargicus, vel servienti sibi non est molestus. Phrenetici molesti sunt, qui mentem perdiderunt, et insani atque furiosi armati vagantur hac atque illac, quaerentes quos occidant, quos excaecent. Nova enim nobis nuntiata sunt, cuidam presbytero nostro linguam exsecuerunt. Isti phrenetici sunt. Excercenda est charitas, amandi et ipsi. Multi correcti fleverunt, multi correcti: nos novimus, ad nos venerunt de numero ipsorum furiosorum. Flent quotidie praeterita sua, nec satiantur lacrymis attendentes eorum furorem, qui non digesta ebrietate vanitatis adhuc saeviunt. Ergo quid facimus? Talibus servire charitas cogit. Et quamvis molesti sumus utrique generi, et lethargicum excitando, et phreneticum ligando, ambos tamen amamus.

8. The foolish excuse of certain obstinate people. The madness and fury of others. But we sometimes find sluggish men saying, It is true, sir, it is true; there is nothing to say. What then? Come, act. My father died there, my mother is buried there. You have named someone dead and buried. You are alive; there is still someone with whom to speak. Your parents were Christians in the party of Donatus: their parents perhaps were Christians too, but the grandfathers or great-grandfathers were certainly pagans. Those, then, who were first made Christians, when they had carried their pagan parents out to burial, were they cold towards the truth? Did they follow the authority of their dead parents, and not rather prefer the living Christ to their dead parents? If, then, here is the true unity, outside of which you must die for ever, why do you wish to follow your dead parents, dead to you and to God? What do you say? Answer. You speak the truth, there is nothing to say. What do you want me to do? Some custom or other holds such men bound to itself. They are lethargic, they suffer from the opposite disease, they will die sleeping. Others are frenetic, they are troublesome. For even though the lethargic man is going to die, at least he is not troublesome to the one who serves him. The frenetics are troublesome, who have lost their mind, and, insane and furious, they roam armed hither and thither, seeking whom they may kill, whom they may blind. For news has been brought to us: they have cut out the tongue of a certain priest of ours. These are frenetics. Charity must be exercised; they too must be loved. Many who were corrected have wept, many have been corrected: we know it, they have come to us from the number of those very madmen. They weep daily over their past, and are not sated with tears, considering the fury of those who, not having slept off the drunkenness of vanity, still rage. So what are we to do? Charity compels us to serve such people. And although we are troublesome to both kinds, both by rousing the lethargic and by binding the frenetic, yet we love both.

9. Concordia fratrum in Christo. Bona res concordia fratrum; sed videte ubi: in Christo Christianorum. Et amor proximorum. Quid, si adhuc nondum est frater in Christo? Quia homo, proximus est; ames et ipsum, ut lucreris et ipsum. Si ergo concordes cum fratre christiano, ames autem proximum, etiam cum quo modo concordia non est, quia nondum in Christo

9. The concord of brothers in Christ. A good thing is the concord of brothers; but see where: in Christ, that of Christians. And the love of neighbours. What if he is not yet a brother in Christ? Because he is a man, he is a neighbour; love him too, that you may gain him too. If, then, you are in concord with a Christian brother, and love your neighbour too, even one with whom there is not yet concord, because he is not yet in Christ

Editors' notes and page, col. 1596

Footnotes

(a) ‹anchor: linguam exsecuerunt› · call in col 1596

Vide Augustini epist. 185, n. 30.

See Augustine, Letter 185, no. 30.

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frater est, quia nondum in Christo renatus est, nondum Christi sacramenta novit; paganus est, Judaeus est; est tamen proximus, quia homo est: si amas et ipsum, accessisti et ad aliam dilectionem alio dono, et sic sunt in te duo, Concordia fratrum, et amor proximorum. Ex his omnibus concordiam tenentibus cum fratribus et amantibus proximum, constat Ecclesia devota Christo, et subdita viro, ut fiat tertium, Vir et mulier sibi consentientes (Eccli. XXV, 2). Unde admonemus Charitatem vestram, et vos exhortamur in Domino, praesentia contemnatis, fratres mei, quae non vobiscum moriendo portatis: caveatis peccata, caveatis iniquitates, caveatis saeculares cupiditates. Tunc enim est fructus noster in nobis integer, et merces nostra apud Dominum plena gaudiorum. Nam etsi dicimus quod dicendum est, etsi praedicamus quod praedicandum est, et solvimus nos apud Dominum in conspectu Domini, quia non tacuimus quod timemus, non tacuimus quod amamus, ut super quem venerit gladius vindictae dominicae, quid speculatori imputet non inveniat: tamen nolumus mercedem nostram securam esse vobis perditis, sed vobis inventis. Nam et apostolus Paulus securus erat de mercede sua, et tamen quid ait populo? Nunc vivimus, si vos statis in Domino (I Thess. III, 8). Loquor vobis et Charitati vestrae, secundum jussionem Domini, patres et fratres. Loquor etiam pro fratre meo episcopo vestro, cujus gaudium esse debetis, obediendo Domino Deo nostro. Certe in nomine Dei facta est vobis haec ecclesia opera ipsius, per fidelium fratrum collationes beneficas, misericordes, devotas. Facta est vobis haec ecclesia: sed vos magis estis Ecclesia. Facta est vobis, quo corpora vestra intrent: sed mentes vestrae debent esse, quo Deus intret. Honorastis episcopum vestrum, ut hanc basilicam Florentiam vocare velletis; sed Florentia ejus vos estis. Nam sic dicit Apostolus: Gaudium et corona mea vos estis in Domino (Philipp. IV, 1). Quidquid est in saeculo, vanescit, transit. Vita ista quid est, nisi quod Psalmus dixit: Mane sicut herba transiet, mane floriet et praeteriet: vespere decidet, durescit et arescit (Psal. LXXXIX, 6)? Hoc est omnis caro. Ideo Christus, ideo nova vita, ideo spes aeterna, ideo consolatio immortalitatis promissa, et in Domini carne jam reddita. A nobis enim assumpta est illa caro, quae jam immortalis est, et nobis quod in se implevit, ostendit. Propter nos enim carnem habuit. Nam propter se, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Quaere carnem et sanguinem: ubi in

a brother, because he has not yet been reborn in Christ, he does not yet know the sacraments of Christ; he is a pagan, he is a Jew; yet he is a neighbour, because he is a man: if you love him too, you have advanced also to another love by another gift, and so there are in you two things, The concord of brothers, and the love of neighbours. Out of all these, who hold concord with the brothers and love the neighbour, the Church is constituted, devoted to Christ and subject to her husband, so that the third thing may come about, A husband and wife agreeing with each other (Ecclus. 25:2). Therefore we admonish your Charity, and exhort you in the Lord, that you despise present things, my brothers, which you do not carry with you when you die: that you beware of sins, beware of iniquities, beware of worldly desires. For then our fruit is whole in us, and our reward with the Lord is full of joys. For although we say what must be said, although we preach what must be preached, and we acquit ourselves before the Lord in the sight of the Lord, because we have not kept silent about what we fear, we have not kept silent about what we love, so that he upon whom the sword of the Lord's vengeance comes may find nothing to charge to the watchman: nevertheless we do not wish our reward to be secure with you lost, but with you found. For the apostle Paul too was secure about his reward, and yet what does he say to the people? Now we live, if you stand in the Lord (1 Thess. 3:8). I speak to you and to your Charity, according to the command of the Lord, fathers and brothers. I speak also on behalf of my brother, your bishop, whose joy you ought to be, by obeying the Lord our God. Certainly in the name of God this church has been made for you by his work, through the beneficent, merciful, devout contributions of the faithful brothers. This church has been made for you: but you are more truly the Church. It has been made for you, for your bodies to enter: but your minds ought to be where God may enter. You have honoured your bishop, in wishing to call this basilica Florentia; but you are his Florentia [i.e. his flourishing]. For thus says the Apostle: You are my joy and crown in the Lord (Phil. 4:1). Whatever is in the world vanishes, passes away. What is this life, if not what the Psalm said: In the morning like grass it will pass away, in the morning it will flower and pass by: in the evening it will fall, it hardens and dries up (Ps. 89:6)? This is all flesh. Therefore Christ, therefore new life, therefore eternal hope, therefore the consolation of immortality promised, and already rendered in the Lord's flesh. For that flesh, which is now immortal, was taken from us, and what He fulfilled in Himself He showed to us. For it was on our account that He had flesh. For on His own account, In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). Seek flesh and blood: where in

Editors' notes and page, col. 1597

Footnotes

(a) ‹anchor: episcopo vestro› · call in col 1597

Suspicamur legendum, secundum jussionem domni patris et fratris. Loquor enim pro fratre meo episcopo vestro. Hoc epilogo utitur loquens alienae plebi, apud quam forte non solebat concionari.

We suspect the reading should be: according to the command of the lord, father and brother. For I speak on behalf of my brother, your bishop. He uses this closing when speaking to another's congregation, to whom perhaps he did not usually preach.

(printed under page 61)

(b) ‹anchor: basilicam Florentiam› · call in col 1597

Quemadmodum basilica Fausti et basilica Leontiana dictae sunt a Fausto et Leontio conditoribus, sic Florentia hoc loco basilica de nomine Florentii episcopi. Cujus vero sedis episcopus fuerit incertum est: nisi Florentium intelligi placeat Hipponensium-diarrytorum in Proconsulari provincia episcopum, qui et collationi Donatistarum cum caeteris hoc anno interfuit, ut cognitionis primae Gesta declarant, et aliquot post annos Leporii monachi epistolae ad Gallos subscripsit cum Augustino et aliis. Quod si verum est, non Carthagine, neque Hippone-regio, sed Hyppone-diarryto habitum dici sermonem consentaneum fuerit. SIRM.

Just as the basilica of Faustus and the Leontian basilica were named after Faustus and Leontius their founders, so here the basilica Florentia is named after Bishop Florentius. But of which see he was bishop is uncertain, unless one chooses to understand Florentius, bishop of Hippo Diarrhytus in the Proconsular province, who also took part with the others in the Conference with the Donatists this year, as the Acts of the first session show, and some years later signed the letter of the monk Leporius to the Gauls together with Augustine and others. If this is true, it would be consistent to say the sermon was preached neither at Carthage nor at Hippo Regius but at Hippo Diarrhytus. Sirmond.

(printed under page 61)