Migne Reading Room
PL 39 · cols. 1598–1610
Augustine, Sermones 359-363 (Classis IV, de Diversis)
Sermons CCCLX–CCCLXI
Verbo? Quia vere nobis compati voluit, et nos redimere, induit se forma servi, et descendit qui hic erat, ut appareret qui non aberat; et voluit fieri homo qui fecit hominem, creari de matre, qui creavit matrem. Ascendit usque in crucem, mortuus est, et ostendit nobis quod noveramus, nasci et mori. Implevit in se humilis haec vetera nostra usitata et nota. Nasci et mori noveramus: resurgere et in aeternum vivere non noveramus. Duo ergo nostra vetera humilis assumpsit: duo alia magna et nova excelsus implevit. Resuscitavit carnem, levavit in coelum carnem, sedet ad dexteram Patris. Caput nostrum esse voluit, caput pro membris clamavit: quia et cum hic esset, dixit, Pater, volo ut ubi ego sum, ibi sint et isti mecum (Joan. XVII, 24). Speremus hoc et de carne nostra, resuscitationem, commutationem, incorruptionem, immortalitatem, aeternam mansionem: et agamus ut perveniamus. Haec erit Florentia, vera Florentia.
the Word? Because He truly willed to suffer with us and to redeem us, He clothed Himself in the form of a servant, and He Who was here came down, so that He Who was not absent might appear; and He Who made man willed to become man, to be created from a mother, He Who created the mother. He went up even onto the cross, He died, and He showed us what we already knew, to be born and to die. Humble, He fulfilled in Himself these old things of ours, familiar and known. To be born and to die we knew; to rise again and to live for ever we did not know. Two old things of ours, therefore, He took up as the humble one; two other things, great and new, He fulfilled as the exalted one. He raised the flesh again, He lifted the flesh into heaven, He sits at the right hand of the Father. He willed to be our Head; the Head cried out on behalf of the members: for even when He was here, He said, Father, I will that where I am, there these also may be with Me (John 17:24). Let us hope for this also concerning our own flesh: resurrection, change, incorruption, immortality, an eternal dwelling; and let us so act that we may attain it. This will be Florentia, the true Florentia.
SERMO CCCLX. Ad vigilias Maximiani, de quodam Donatista qui reversus est ad Ecclesiam.
Sermon 360. At the vigils of Maximianus, concerning a certain Donatist who returned to the Church.
Deo gratias, fratres, congratulamini fratri vestro, qui mortuus erat et revixit, perierat et inventus est. Gratias patientiae et misericordiae Domini Dei nostri: patientiae, quia sustinuit tardantem; misericordiae, quia suscipere dignatus est redeuntem. Haec est vinea, ubi non operabar, et vires meas in aliena consumpseram. O vinea dilecta Domino meo, non solum labor meus nihil tibi proderat, verum etiam contra te inimico tuo serviebam. Magno sudore spargebam, quando tibi non colligebam. Gratias plantatori tuo, apud quem non manet merces operariorum etiam hora novissima vocatorum. Serus advenio, sed denarium non despero (Matth. XX, 9). Qui prius fui blasphemus, et persecutor, et injuriosus adversum te: sed misericordiam consecutus sum, quia ignorans feci (I Tim. I, 13). Tenebam enim verba parentum meorum, non Patriarcharum, non Prophetarum, non Apostolorum; sed parentum carnis meae. Non acquievi carni et sanguini; sed acquievi superatus veritati, et requievi redditus unitati. Numquid non easdem Scripturas legebam, quas et nunc lego? Sed etiam ille doctor Gentium vas electionis, ex Saulo Paulus, ex elato minimus, ex praedone pastor, ex lupo aries, Hebraeus erat ex Hebraeis, secundum legem Pharisaeus (Philipp. III, 5, 6), ad pedes Gamalielis doctoris legem eruditus (Act. XXII, 3): et tamen Christum, quem legebat in Prophetis, nec sedere noverat in coelis, nec coli permittebat in terris. Fidem passionis et resurrectionis ejus nesciens ore cantabat, et saeviens errore vastabat. Secundum Prophetas, in quibus natus erat et creverat, jam Christus surgens a mortuis sedebat in coelo; et ille adhuc in parentum suorum caecabatur mendacio, quia eum discipuli ejus furati fuerant de sepulcro. Sic et ego
Thanks be to God, brothers; rejoice with your brother, who was dead and has come to life again, was lost and has been found. Thanks to the patience and the mercy of the Lord our God: to His patience, because He bore with me while I delayed; to His mercy, because He deigned to receive me as I returned. This is the vineyard where I did not labour, and I had spent my strength in another's. O vineyard beloved of my Lord, not only did my labour profit you nothing, but I even served your enemy against you. With great sweat I scattered, when I did not gather for you. Thanks to your Planter, with Whom the wages of the labourers do not remain [unpaid], even of those called at the last hour. Late I come, but I do not despair of the denarius (Matt. 20:9). I who was formerly a blasphemer, and a persecutor, and insolent against you: but I obtained mercy, because I acted in ignorance (1 Tim. 1:13). For I held to the words of my parents, not of the Patriarchs, not of the Prophets, not of the Apostles; but of the parents of my flesh. I did not yield to flesh and blood; but I yielded, overcome, to the truth, and I found rest, restored to unity. Was I not reading the same Scriptures which I read now as well? But even that teacher of the Gentiles, the vessel of election, from Saul made Paul, from proud made least, from robber made shepherd, from wolf made ram, was a Hebrew of the Hebrews, according to the law a Pharisee (Phil. 3:5–6), instructed in the law at the feet of Gamaliel the teacher (Acts 22:3): and yet Christ, Whom he read in the Prophets, he neither knew to be seated in heaven nor permitted to be worshipped on earth. The faith of His passion and resurrection he sang with his mouth without knowing it, and raging in error he laid it waste. According to the Prophets, among whom he had been born and had grown up, Christ, rising from the dead, was already seated in heaven; and he was still blinded by the lie of his parents, that His disciples had stolen Him from the tomb. So I too
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Footnotes
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Ms. r. non, ad Maximiani, sed, ad Maximini vigilias praefert; alicujus forsitan martyris Africani.
Ms. r. gives not at the vigil of Maximianus but at the vigil of Maximinus, perhaps some African martyr.
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Emendatus ad cl. v. r. et ad Sirm.
Corrected against cl., v., r. and against Sirmond.
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Alias, inter Sirmondianos 38.
Formerly among the Sirmond sermons, 38.
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Imo cujusdam Donatistae ore aut nomine pronuntiatus, sed dictante haud dubie Augustino.
Rather, delivered by the mouth or in the name of a certain Donatist, but without doubt dictated by Augustine.
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de Ecclesia catholica toto orbe diffusa circumtundebar divinarum vocibus Litterarum; et me surdum faciebant a parentibus intentata falsa crimina traditorum. Non me Pauli meritis comparo, sed peccatis. Etiamsi tam bonus esse non merui, non tamen sine medicina correptionis tam malus fui. Nec ille sponsum agnoscebat in Libris quos legebat, nec ego sponsam. Qui revelavit illi de Christi clarificatione quod scriptum est, Exaltare super coelos, Deus; ipse revelavit mihi de Ecclesiae effusione quod sequitur, Super omnem terram gloria tua (Psal. CVII, 6). Utraque testimonia aperta sunt videntibus, sed clausa caecis. Illis oculos aperuit Baptismus Christi, mihi pax Christi. Illum lavacrum aquae sanctae reddidit novum: meorum autem charitas cooperuit multitudinem peccatorum.
about the Catholic Church spread throughout the whole world I was being battered on every side by the voices of the divine Scriptures; and the false charges against the traditors, pressed on me by my parents, were making me deaf. I do not compare myself to Paul in his merits, but in his sins. Although I did not deserve to be so good, yet I was not so bad as to be without the medicine of correction. He did not recognize the Bridegroom in the Books which he was reading, nor did I recognize the bride. He Who revealed to him concerning the glorification of Christ what is written, Be Thou exalted above the heavens, O God, Himself revealed to me concerning the spreading of the Church what follows, Thy glory over all the earth (Ps. 107:6). Both testimonies are open to those who see, but closed to the blind. The baptism of Christ opened his eyes, the peace of Christ opened mine. The washing of holy water made him new: but charity covered the multitude of my sins.
SERMO CCCLXI. De Resurrectione mortuorum, I.
Sermon 361. On the Resurrection of the Dead, 1.
CAPUT PRIMUM. — 1. Animadvertimus, cum Apostoli Epistola legeretur, laudabilem motum fidei charitatisque vestrae, quemadmodum exhorrueritis homines, qui putantes hanc solam esse vitam, quam cum pecoribus habemus communem, post mortem autem finiri totum quod est hominis, nec esse spem ullam vitae alterius melioris, pruritum malarum aurium corrumpentes, dicunt: Manducemus et bibamus; cras enim morimur (I Cor. XV, 32). Hinc ergo sumatur nostrae disputationis exordium, et hic sit nostri velut cardo sermonis, quo caetera, quae Dominus suggerere dignatus fuerit, referantur.
Chapter I. — 1. We noticed, while the Epistle of the Apostle was being read, the praiseworthy stirring of your faith and charity, how you shuddered at those men who, thinking that this life alone exists, which we have in common with the beasts, and that after death everything that belongs to a man is ended, and that there is no hope of any other, better life, corrupting the itching of evil ears, say: Let us eat and drink; for tomorrow we die (1 Cor. 15:32). From here, then, let the beginning of our discussion be taken, and let this be as it were the hinge of our sermon, to which the rest, whatever the Lord may deign to suggest, may be referred.
CAPUT II. — 2. Spes fidesque nostra, resurrectio mortuorum. Charitas nostra. Duae quaestiones de futura resurrectione. Spes enim nostra est res⟨u⟩rrectio mortuorum: fides nostra est resurrectio mortuorum. Charitas etiam nostra est, quam praedicatio rerum quae nondum videntur inflammat, et accendit desiderio, cujus magnitudine fiant corda nostra capacia beatitudinis quae ventura promittitur, quamdiu creditur quod nondum videtur: charitas ergo etiam ipsa nostra, nec circa temporalia haec et visibilia debet occupari, ut tale aliquid nos habituros in resurrectione speremus, quale modo, si contemnimus, melius vivimus melioresque sumus, carnales videlicet voluptates atque delicias. Sublata itaque fide resurrectionis mortuorum, omnis intercidit doctrina christiana. Fundata vero fide resurrectionis mortuorum, non continuo securitas est de animo christiano, nisi distinguatur vita illa quae futura est, ab ista quae transit. Itaque sic proponendum est: Si non resurgent mortui, nulla spes nobis est futurae vitae: si autem resurgent mortui, erit quidem vita futura; sed secunda quaest⟨i⟩o est, qualis erit. Prima itaque disputatio est, utrum futura sit resurrectio mortuorum: secunda vero disputatio est, qualis futura est in resurrectione vita sanctorum.
Chapter II. — 2. Our hope and faith, the resurrection of the dead. Our charity. Two questions about the future resurrection. For our hope is the resurrection of the dead: our faith is the resurrection of the dead. It is also our charity, which the preaching of things not yet seen sets aflame and kindles with desire, by the greatness of which our hearts may become capable of the blessedness which is promised as to come, so long as what is not yet seen is believed: therefore our charity itself too ought not to be occupied with these temporal and visible things, so that we should hope to have in the resurrection some such thing as that by despising which we now live better and are better, namely carnal pleasures and delights. So, once faith in the resurrection of the dead is taken away, all Christian doctrine falls to the ground. But once faith in the resurrection of the dead is established, security does not immediately follow for the Christian mind, unless that life which is to come is distinguished from this one which passes away. And so the matter must be set out thus: If the dead will not rise, there is no hope for us of a future life: but if the dead will rise, there will indeed be a future life; but the second question is, of what kind it will be. So the first discussion is whether there is to be a resurrection of the dead: but the second discussion is of what kind the life of the saints will be in the resurrection.
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Corrected against cl., r., t., v. and against the Louvain edition.
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Alias, de Diversis 120.
Formerly On Various Subjects 120.
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Possidius, in Indiculo, cap. 1, notat « de Resurrectione tractatus duos. » Primum citat Florus ad 1 Cor. XV; secundum, idem ipse ac Beda ad 1 Cor. XV, et ad Coloss. III.
Possidius, in the Indiculus, ch. 1, records "two treatises on the Resurrection." Florus cites the first on 1 Cor. 15; the second is cited by Florus himself and by Bede on 1 Cor. 15 and on Col. 3.
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CAPUT III. — 3. In altera infidelis errat, in altera christianus carnalis. Christianus auctoritatis pondere ducendus. Qui ergo dicunt mortuos non resurgere, christiani non sunt: qui vero putant mortuos cum resurrexerint, carnaliter esse victuros, carnales christiani sunt. Quidquid ergo disputationis est adversus opinionem eorum qui resurrectionem mortuorum negant, adversus eos est qui foris sunt, ex quorum numero non hic arbitror adesse aliquem. Unde superflua videri potest nostra dissertio, si fuerit immorata, ut docere conemur resurgere mortuos. Auctoritatis enim pondere christianus ducendus est, qui jam Christo credidit, qui nullo modo putat mentiri Apostolum. Sufficit ergo ut iste audiat, Si mortui non resurgunt, inanis est praedicatio nostra, inanis est et fides vestra. Si mortui, inquit, non resurgunt, neque Christus resurrexit (Ibid. 14, 13). Si autem Christus resurrexit, in quo salus est Christianorum, non utique impossibile est resurgere mortuos: quoniam ille qui suscitavit Filium suum, et ille qui suscitavit carnem suam, caetero corpori, quod est Ecclesia, in capite demonstravit exemplum. Poterat ergo esse superflua disputatio de resurrectione mortuorum, ut jam susciperemus eam quam inter se Christiani solent habere, cum resurrexerimus quales erimus, quemadmodum vivemus, quae erunt negotia nostra, eruntne aliqua, aut nulla: si nulla erunt, desidiose victuri sumus nihil agendo; aut si aliquid agemus, quid agemus: deinde, manducaturi et bibituri sumus, conjunctiones marium feminarumque futurae sunt, an aliqua simplex et incorrupta vita communis; et si ita est, qualis erit ipsa vita, qualis motus, qualis figura ipsorum corporum. Istae disputationes Christianorum sunt, salva fide resurrectionis.
Chapter III. — 3. In the one the unbeliever errs, in the other the carnal Christian. The Christian is to be led by the weight of authority. Those, then, who say that the dead do not rise again are not Christians; but those who think that the dead, when they have risen again, will live carnally are carnal Christians. Whatever disputation, therefore, there is against the opinion of those who deny the resurrection of the dead is directed against those who are outside, of whose number I do not think anyone is present here. Hence our discourse may seem superfluous if it should linger on trying to teach that the dead rise again. For the Christian is to be led by the weight of authority, he who has already believed in Christ, who in no way thinks that the Apostle lies. It is enough, then, that he should hear, If the dead do not rise again, our preaching is vain, and your faith too is vain. If the dead, he says, do not rise again, neither has Christ risen again (1 Cor. 15:14, 13). But if Christ has risen again, in Whom is the salvation of Christians, it is certainly not impossible for the dead to rise again: since He Who raised up His Son, and He Who raised up His own flesh, has shown in the head an example to the rest of the body, which is the Church. The disputation about the resurrection of the dead, therefore, could be superfluous, so that we might now take up that which Christians are accustomed to hold among themselves: when we have risen again, what we shall be like, how we shall live, what our occupations will be, whether there will be any or none: if there will be none, we shall live idly, doing nothing; or if we shall do something, what we shall do: next, whether we shall eat and drink, whether there will be unions of males and females, or some simple and incorrupt common life; and if it is so, what that life itself will be like, what the movement, what the shape of the bodies themselves. These disputations are those of Christians, the faith in the resurrection remaining safe.
CAPUT IV. — 4. Resurrectionem futuram probare suscipit. Ad hanc ergo disputationem, quantum vel suscipi vel promi per homines hominibus potest, quales vel nos sumus, vel vos estis, jam jamque transirem, nisi me in illa quaestione, ubi quaeritur, utrum omnino resurgant mortui, aliquantulum immorari cogeret sollicitudo quaedam de nimis carnalibus fratribus nostris et prope paganis. Nam neminem hic paganum nunc esse arbitror, sed omnes christianos. Pagani vero et irrisores resurrectionis quotidie in auribus Christianorum immurmurare non cessant: Manducemus et bibamus; cras enim morimur. Et quod dixit Apostolus, subinferens sollicitudinem suam et subjungens huic sententiae, Corrumpunt mores bonos colloquia mala: metuentes ista mala et sollicitudinem gerentes pro infirmis, non solum paterna, sed etiam materna quadam charitate, etiam hinc dicemus aliquid, quantum forte sufficiat Christianis, quia hodierno die hos omnes qui convenerunt devotio circa Scripturas major adduxit. Neque enim diei alicujus festi solemnitas ad ecclesiam Dei etiam turbas theatricas convocavit. Solent enim quidam non de pietate, sed de solemnitate concurrere. Haec consideratio fecit ut primo dicamus de resurrectione mortuorum; et deinde, si copiam Dominus dederit, qualis sit postea vita futura justorum.
Chapter IV. — 4. He undertakes to prove the future resurrection. To this disputation, then, so far as it can be taken up or set forth by men to men, such as either we are or you are, I would now at once pass over, were it not that a certain concern for our over-carnal and almost pagan brethren compelled me to linger a little on that question in which it is asked whether the dead rise again at all. For I think that no one here now is a pagan, but all are Christians. But pagans and mockers of the resurrection do not cease daily to murmur into the ears of Christians: Let us eat and drink; for tomorrow we die. And as to what the Apostle said, adding his concern and appending to this saying, Evil conversations corrupt good morals: fearing these evils and bearing concern for the weak, with a love not only fatherly but also as it were motherly, we shall say something on this too, as much as may perhaps suffice for Christians, since on this day a greater devotion towards the Scriptures has brought all these who have come together. For it was not the solemnity of some feast day that called together to the church of God even the crowds of the theatre. For some are accustomed to flock together not from piety but for the solemnity. This consideration has caused us to speak first of the resurrection of the dead; and then, if the Lord gives the opportunity, of what the future life of the just will be afterwards.
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CAPUT V. — 5. In eos qui sic vivendum hic decernunt, quasi post mortem supersit nihil. — Timeo, inquit Apostolus, ne sicut serpens Evam seduxit astutia sua, sic et vestrae mentes corrumpantur a castitate quae est in Christo (II Cor. XI, 3). Horum autem mentes corrumpunt illa colloquia. Manducemus et bibamus; cras enim morimur. Qui haec amant, qui haec sectantur, qui solam esse vitam istam arbitrantur, qui nihil de caetero sperant, qui Deum aut non rogant, aut propter hoc rogant, quibus onerosus est sermo diligentiae, audiant nos cum magna tristitia ista dicentes. Manducare volunt et bibere; cras enim moriuntur. Utinam vere cogitarent se cras esse morituros. Quis enim tam demens atque perversus est, quis tam hostis animae suae, qui crastino die moriturus non cogitet finita esse omnia propter quae laborat? Sic enim scriptum est, In illo die perient omnes cogitationes ejus (Psal. CXLV, 4). Etsi homines propter eos quos hic relinquunt, tes⟨t⟩amenti curam gerunt imminente die mortis suae; quanto magis debent de anima sua aliquid cogitare? Cogitat homo quos relinquat, et se qui haec omnia relinquit non cogitat? Ecce habebunt filii tui quod dimittis, tu nihil habebis, et tota cogitatio tua in eo consumitur qua peregrini post te transeant, non quo transeuntes perveniant. Utinam ergo esset cogitatio de morte. Sed cum efferuntur mortui, cogitatur mors, et dicitur: Vae misero! talis fuit, heri ambulabat; aut, ante septem dies illum vidi, illud atque illud mecum locutus est; nihil est homo. Murmurant ista. Sed forte cum mortuus plangitur, cum funus curatur, cum exsequiae praeparantur, cum effertur, cum itur, cum sepelitur, viget iste sermo: sepulto autem mortuo, etiam talis cogitatio sepelitur. Redeunt illae curae mortiferae, obliviscitur quem deduxerit, de successione cogitat decessurus; reditur ad fraudes, ad rapinas, ad perjuria, ad vinolentiam, ad infinitas corporis voluptates, non dico, cum exhaustae fuerint, perituras, sed cum hauriuntur pereuntes; et, quod est perniciosius, de sepulto mortuo argumentum sepeliendi cordis assumitur, et dicitur, Manducemus et bibamus; cras enim morimur.
Chapter V. — 5. Against those who decide that one must live thus here, as though nothing remained after death. — "I fear," says the Apostle, "lest, as the serpent seduced Eve by his cunning, so your minds too should be corrupted from the chastity that is in Christ" (2 Cor. 11:3). Now the minds of these people are corrupted by those conversations: "Let us eat and drink, for tomorrow we die." Those who love these things, who pursue these things, who think that this life is the only one, who hope for nothing of what remains, who either do not ask God at all, or ask Him for this, to whom a careful sermon is burdensome, let them hear us saying these things with great sorrow. They want to eat and drink, for tomorrow they die. Would that they truly thought that they would die tomorrow! For who is so demented and perverse, who so much the enemy of his own soul, that, being about to die on the morrow, he would not think that all the things for which he labours are finished? For thus it is written: "On that day all his thoughts shall perish" (Ps. 145:4). If men, on account of those whom they leave here, take care over a will when the day of their death is imminent, how much more ought they to give some thought to their soul? Does a man think of those whom he is leaving, and not think of himself, who is leaving all these things? Behold, your sons will have what you leave behind; you will have nothing, and your whole thought is spent on this: by what way the travellers may pass on after you, not whither, in passing, they may arrive. Would, then, that there were thought of death! But when the dead are carried out, death is thought of, and it is said: "Alas, poor man! Such he was; yesterday he was walking about"; or, "A week ago I saw him; he spoke of this and that with me; man is nothing." They murmur these things. But perhaps while the dead man is mourned, while the funeral is attended to, while the obsequies are prepared, while he is carried out, while the procession goes, while he is buried, this talk flourishes; but once the dead man is buried, even such thought is buried. Those deadly cares return; he forgets whom he escorted; being about to depart himself, he thinks about succession; there is a return to frauds, to robberies, to perjuries, to drunkenness, to the endless pleasures of the body, which, I do not say will perish when they have been drained, but are perishing even while they are being drunk; and, what is more pernicious, from the buried dead man an argument for burying the heart is taken, and it is said: "Let us eat and drink, for tomorrow we die."
CAPUT VI. — 6. Resurrectionis fides irridetur ab incredulis. Parentalia. In eos qui objiciunt nullum a mortuis rediisse. Irrident etiam fidem asserentium resurrecturos esse mortuos, dicentes sibi: Ecce iste positus est in sepulcro, audiatur vox illius. Sed hujus non potest: patris mei vocem audiam, avi mei, proavi mei. Quis inde surrexit? Quis indicavit quid agatur apud inferos? Bene nobis faciamus, cum vivimus: cum autem mortui fuerimus, etiamsi parentes nostri, aut chari, aut propinqui afferant ad sepulcra nostra, sibi afferent qui vivunt, non nobis mortuis. Et haec quidem irrisit etiam Scriptura, dicens de quibusdam bona praesentia non sentientibus, Tanquam si epulas, inquit, mortuo circumponas (Eccli. XXX, 18): et manifestum est hoc ad mortuos non pertinere, et consuetudinem hanc esse Paganorum, non venire de propagine illa et vena justitiae patrum nostrorum Patriarcharum, quibus exsequias celebratas esse legimus,
Chapter VI. — 6. Faith in the resurrection is mocked by unbelievers. The Parentalia. Against those who object that no one has returned from the dead. They also mock the faith of those who assert that the dead will rise again, saying to themselves: "Look, this man has been laid in the tomb; let his voice be heard." But his cannot be: let me hear the voice of my father, of my grandfather, of my great-grandfather. Who has risen from there? Who has reported what goes on among those below? Let us do ourselves good while we live; but when we are dead, even if our parents, or dear ones, or kinsmen bring [offerings] to our tombs, those who live will be bringing them to themselves, not to us the dead. And indeed Scripture too mocked these things, saying of certain people who do not perceive present goods: "As if," it says, "you were to set feasts around a dead man" (Ecclus. 30:18); and it is manifest that this does not concern the dead, and that this custom belongs to the pagans, that it does not come from that stock and vein of righteousness of our fathers the Patriarchs, for whom we read that funeral rites were celebrated,
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parentatum esse non legimus. Hoc etiam in moribus Judaeorum animadverti potest: non enim tenuerunt inde virtutis frugem, sed tamen tenuerunt in quibusdam solemnitatibus consuetudinis vetustatem. Et quod objiciunt quidam de Scripturis, Frange panem tuum, et effunde vinum tuum super sepulcra justorum, et ne tradas cum injustis (Tob. IV, 18); non est quidem de hoc disserendum, sed tamen posse dico intelligere fideles quod dictum est. Nam quemadmodum ista fideles faciant religiose erga memorias suorum notum est fidelibus; et quia non sunt ista exhibenda injustis, id est, infidelibus, quia, Justus ex fide vivit (Rom. I, 17), etiam hoc fidelibus notum est. Nemo ergo quaerat de medicina vulnus, et de Scripturis conetur torquere vinculum, unde laqueum mortis injiciat animae suae. Manifestum est quemadmodum illud intelligatur, et aperta atque salubris est haec celebratio Christianorum.
that funeral offerings were made we do not read. This too can be observed in the customs of the Jews: for they did not keep from it the fruit of virtue, but they nevertheless kept in certain solemnities the antiquity of custom. And as for what some object from the Scriptures, Break your bread, and pour out your wine upon the tombs of the just, and do not give it with the unjust (Tob. 4:18): this is not indeed the place to discuss it, but I say nevertheless that the faithful can understand what has been said. For how the faithful do these things religiously towards the memorials of their own is known to the faithful; and that these things are not to be offered to the unjust, that is, to unbelievers, because The just man lives by faith (Rom. 1:17), this too is known to the faithful. Let no one therefore seek a wound from a medicine, and try to twist out of the Scriptures a noose with which to cast the snare of death upon his own soul. It is plain how that is to be understood, and this celebration of Christians is open and wholesome.
CAPUT VII.—7. Fides nostra in corde, quasi Christus in navi dormiens, excitanda, ut tempestas sedetur. Illud ergo, ut coeperam dicere, videamus, propter homines immurmurantes in aures infirmorum, Manducemus et bibamus; cras enim morimur: quia dicunt, Nullus inde resurrexit, non audivi vocem cujusquam, ex quo ibi positus est avus meus, ex quo atavus, ex quo pater; nullius audivi vocem. Respondete, Christiani, si christiani estis: ne forte cum vultis in populis inebriari, pigeat vos corruptoribus respondere. Habetis quid respondeatis: sed fluctuatis concupiscentia voluptatum, et vultis ingurgitari et vivi sepeliri. Surgit cupiditas ebrietatis, et quasi fluctus quidam irruit in animam, attractus flatu male suadentis. Tempestatem ergo magnam pateris, non vis respondere corruptori, cum faves propinatori; sed fluctus concupiscentiae nimis erigitur, et obruere vult tanquam navem cor tuum. Christiane, dormit in navi tua Christus: excita illum; jubebit tempestatibus ut omnia tranquillentur (Matth. VIII, 24-26). Illo enim tempore, quando discipuli in navi fluctuabant Christo dormiente, significaverunt fluctuare Christianos christiana fide dormiente. Vides enim quid dicit Apostolus: Habitare, inquit, Christum per fidem in cordibus vestris (Ephes. III, 17). Secundum enim praesentiam pulchritudinis et divinitatis suae semper cum Patre est; secundum praesentiam corporalem jam supra coelos ad dexteram Patris est: secundum praesentiam vero fidei in omnibus Christianis est. Et ideo ergo fluctuas, quia Christus dormit: hoc est, ideo concupiscentias illas, quae excitantur flatibus male suadentium, non superas, quia fides dormit. Quid est, fides dormit? Sopita est. Quid est, sopita est? Oblitus es eam. Quid ergo est excitare Christum? Excitare fidem, reminisci quod credidisti. Ergo recordare fidem tuam, excita Christum: ipsa fides tua jubebit fluctibus, quibus turbaris, et ventis perversa suadentium: statim discedent, statim omnia conquiescent; quia etsi non desistit malus suasor loqui, jam non commovet navem, non fluctum excitat, non mergit vehiculum quo portaris.
Chapter VII.—7. Our faith in the heart, like Christ sleeping in the boat, must be awakened, so that the storm may be stilled. Let us then consider that point, as I had begun to say, on account of the men who murmur into the ears of the weak, Let us eat and drink, for tomorrow we die: because they say, No one has risen from there; I have not heard the voice of anyone since my grandfather was laid there, since my great-great-grandfather, since my father; I have heard the voice of none. Answer, Christians, if you are Christians: lest perhaps, since you wish to get drunk among the crowds, it irks you to answer the corrupters. You have something to answer: but you are tossed by the lust for pleasures, and you wish to gorge yourselves and be buried alive. The desire for drunkenness rises, and like a wave it rushes upon the soul, drawn up by the blast of one who counsels evil. You are suffering, then, a great storm; you do not wish to answer the corrupter, since you favour the one who pledges you in drink; but the wave of lust rises too high, and wishes to overwhelm your heart like a boat. Christian, Christ is asleep in your boat: wake Him; He will command the storms so that all things become calm (Matt. 8:24–26). For at that time, when the disciples were tossed in the boat while Christ was sleeping, they signified that Christians are tossed when Christian faith is sleeping. For you see what the Apostle says: That Christ, he says, may dwell through faith in your hearts (Eph. 3:17). For according to the presence of His beauty and divinity He is always with the Father; according to His bodily presence He is now above the heavens at the right hand of the Father; but according to the presence of faith He is in all Christians. And so therefore you are tossed, because Christ is asleep: that is, you therefore do not overcome those lusts which are stirred up by the blasts of those who counsel evil, because faith is asleep. What does it mean, faith is asleep? It has been lulled to sleep. What does it mean, it has been lulled to sleep? You have forgotten it. What then is it to wake Christ? To wake faith, to remember what you have believed. Therefore recall your faith, wake Christ: your faith itself will command the waves by which you are troubled, and the winds of those who counsel perverse things: at once they will depart, at once all things will grow quiet; because even if the evil counsellor does not cease to speak, he no longer shakes the boat, he does not stir up the wave, he does not sink the vessel by which you are carried.
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8. Resurrectionis futurae fides resurgente Christo satis comprobata. Totus orbis attestatur fidei nostrae. Omnia testimonium perhibent resurrectioni. Quid ergo facis excitans Christum? Quid tibi dixerat malus ille sermocinator? Quid dixerat ille corruptor, corrumpens bonos mores per colloquia mala? quid dixerat? Certe hoc dixerat: Nemo inde reversus est, non audivi patrem meum, non avum meum; redeat inde aliquis, dicat quid illic agitur.
8. Faith in the future resurrection sufficiently proved by Christ's rising. The whole world bears witness to our faith. All things bear testimony to the resurrection. What then are you doing as you awaken Christ? What had that evil talker said to you? What had that corrupter said, who corrupts good morals by evil conversations? what had he said? Surely he had said this: No one has come back from there; I have not heard my father, nor my grandfather; let someone return from there and tell what goes on there.
CAPUT VIII. — Tu jam excitato Christo in navi tua, recolens fidem tuam, responde illi, et dic: Stulte, si pater tuus resurgeret, crederes; Dominus omnium resurrexit, et non credis? Unde enim ita voluit mori et resurgere, nisi ut omnes uni crederemus, ne a multis deciperemur? Et quid faceret pater tuus, si resurgeret et loqueretur, iterum moriturus? Attende cum quanta ille potestate resurrexerit, qui jam non moritur, et mors ei ultra non dominabitur (Rom. VI, 9). Ostendit se ipsum discipulis et fidelibus suis: contrectata est soliditas corporis, cum parum esset quibusdam videre quod meminerant, nisi etiam tangerent quod videbant. Confirmata fides est, non solum in cordibus, sed etiam in oculis hominum. Ascendit ille, qui haec demonstravit, in coelum, misit Spiritum sanctum discipulis suis, praedicatum est Evangelium. Si mentimur haec, interroga orbem terrarum. Multa quae promissa sunt, facta sunt: multa quae sperabantur, impleta sunt: in fide christiana totus orbis viget. Non audent Christi resurrectioni detrahere, nec illi qui nondum Christo crediderunt. Testimonium in coelo, testimonium in terra: testimonium ab Angelis, testimonium ab inferis. Quid remansit, quod non clamet? Et tu dicis, Manducemus et bibamus; cras enim morimur!
Chapter VIII. — Now that Christ has been awakened in your boat, recalling your faith, answer him and say: Fool, if your father were to rise again, you would believe; the Lord of all has risen, and do you not believe? For why did He will to die and rise again in this way, except that we should all believe one, lest we be deceived by many? And what would your father do, if he were to rise and speak, being destined to die again? Consider with what great power He rose again, Who now dies no more, and death shall have dominion over Him no longer (Rom. 6:9). He showed Himself to His disciples and His faithful: the solidity of His body was handled, since for some it was too little to see what they remembered, unless they also touched what they saw. Faith was confirmed, not only in the hearts but also in the eyes of men. He Who demonstrated these things ascended into heaven, sent the Holy Spirit to His disciples; the Gospel was preached. If we are lying in this, ask the whole world. Many things which were promised have been done; many things which were hoped for have been fulfilled: the whole world flourishes in the Christian faith. They do not dare to disparage the resurrection of Christ, not even those who have not yet believed in Christ. Testimony in heaven, testimony on earth: testimony from the angels, testimony from the underworld. What has remained that does not cry out? And you say, Let us eat and drink, for tomorrow we die!
9. Exemplum resurrectionis in semine. Sed tristis factus es de sepulto charissimo tuo, quia non statim audisti vocem ejus. Vivebat, mortuus est: manducabat, jam non manducat: sentiebat, jam non sentit: non interest gaudiis et laetitiae vivorum.
9. An example of the resurrection in the seed. But you have become sad over your dearest one who was buried, because you did not at once hear his voice. He was living, he has died: he used to eat, now he does not eat: he used to feel, now he does not feel: he takes no part in the joys and gladness of the living.
CAPUT IX. — Numquid plangeres semen, quando arares? Si ergo esset quisquam ita rerum imperitus, qui qu⟨a⟩ndo effertur semen in agrum, et in terram mittitur, et fracta gleba sepelitur; si ergo esset quisquam ignarus rerum etiam prope futurarum, qui plangeret tr⟨i⟩ticum, quia meminisset aestatis, et cogitaret apud se dicens, Hoc frumentum, quod modo sepultum est, quanto labore messum, apportatum, trituratum, purgatum, servabatur in horreo, videbamus ejus decorem, et gratulabamur; modo ablatum est ab oculis nostris; terram exaratam video, frumentum vero nec in horreo, nec hic cerno: frumentum quasi mortuum atque sepultum lugubriter plangeret, fleret ubertim, attendens glebas et terram, messem autem non videns: quomodo irrideretur a quibuslibet indoctis, sed in illa re non indoctis; imperitis quidem aliarum rerum, peritis autem illius rei quam plangeret ille deformiter imperitus? Et quid ei dicerent illi qui scirent, si forte propterea ipse plangebat, quia nihil horum sciebat? Noli esse tristis; hoc quod
Chapter IX. — Would you lament the seed when you were ploughing? If, then, there were anyone so ignorant of things that, when seed is carried out into the field and cast into the earth and buried under the broken clod — if, then, there were anyone ignorant of things even close at hand in the future, who would lament the wheat because he remembered the summer, and would reflect within himself, saying, This grain, which has just now been buried, with how much labour was it reaped, carried in, threshed, cleaned; it was kept in the granary, we used to see its beauty and rejoice; now it has been taken away from our eyes; I see the ploughed earth, but the grain I discern neither in the granary nor here: he would mournfully lament the grain as though dead and buried, he would weep abundantly, looking at the clods and the earth but not seeing the harvest: how he would be laughed at by any unlearned people whatever, yet people not unlearned in that matter; ignorant indeed of other things, but expert in that thing which that disgracefully ignorant man was lamenting! And what would those who knew say to him, if perhaps he was lamenting precisely because he knew none of these things? Do not be sad; this which
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sepelivimus certe jam non est in horreo. non est in manibus nostris: veniemus ad agrum hunc, et delectabit te videre speciem segetis, ubi nunc plangis nuditatem arationis. Ille qui noverat quid esset de frumento venturum, et in ipsa aratione gauderet: ille vero incredulus vel potius insipiens, et, ut verius dicam, inexpertus plangeret quidem forsitan primo, sed experto credens consolatus abscederet, et futuram messem cum experto speraret.
we buried is certainly no longer in the granary, it is not in our hands: we shall come to this field, and it will delight you to see the beauty of the crop, where now you lament the bareness of the ploughing. He who knew what was going to come of the grain would rejoice even in the ploughing itself; but the unbeliever, or rather the fool, or, to speak more truly, the inexperienced man, would perhaps lament at first, but believing the experienced man he would go away consoled, and would hope for the future harvest together with the experienced man.
CAPUT X. — 10. Resurrectionis nostrae exemplum in Christo. Omnis creatura loquitur resurrectionem. Evigilatio animalium. Novilunia. Frondes arborum. Sed solent videri per annos singulos messes: generis autem humani una ultima in fine saeculi messis assurget. Ostendi nunc oculis non potest: sed de uno principali grano datum est experimentum. Dicit ipse Dominus, Si granum sic manserit, et non mortificatum fuerit, solum manebit (Joan. XII, 24), dicens de sua mortificatione, quia multiplex futura est in illum credentium resurrectio. Exemplum datum est de uno grano, sed tale exemplum cui crederent omnes qui grana esse vellent. Quanquam et omnis creatura loquitur resurrectionem, si surdi non sumus: unde conjicere debemus quid in fine semel de genere humano facturus est Deus, cum tot similia quotidie videamus. Resurrectio Christianorum semel erit, somnus animalium et evigilatio quotidiana est. Dormire, morti simile est: evigilare, resurrectioni simile est. Ex hoc quod quotidie fit, crede quod semel futurum est. Luna per omnes menses nascitur, crescit, perficitur, minuitur, consumitur, innovatur. Quod in luna per menses, hoc in resurrectione semel in toto tempore. Quomodo id quod de dormientibus quotidie, hoc de luna per singulos menses. Unde abeunt, unde redeunt frondes arboribus? in quae secreta discedunt, de quibus secretis adveniunt? Hiems est, certe nunc arbores arentibus similes verno tempore virescunt. Nunc primum factum est, an et praeterito anno ita fuit? Imo et praeterito sic fuit, Interceptum est ab autumno in hieme, redit per vernum in aestate. Ergo annus redit in tempore, et homines, facti ad imaginem Dei, cum mortui fuerint interibunt?
Chapter X. — 10. The example of our resurrection in Christ. All creation speaks of resurrection. The awakening of living creatures. New moons. The leaves of trees. But harvests are customarily seen year by year: of the human race, however, one last harvest will rise up at the end of the age. It cannot be shown to the eyes now: but a proof has been given from one principal grain. The Lord Himself says, If the grain remains thus, and has not been put to death, it will remain alone (John 12:24), speaking of His own putting to death, because the resurrection of those who believe in Him is to be manifold. The example was given from one grain, but such an example that all who wished to be grains should believe it. And yet all creation too speaks of resurrection, if we are not deaf: from which we ought to infer what God will do once at the end with the human race, since we see so many similar things daily. The resurrection of Christians will happen once; the sleep and the awakening of living creatures is daily. To sleep is like death: to awaken is like resurrection. From this which happens daily, believe what is to happen once. The moon every month is born, grows, is made full, wanes, is used up, is renewed. What happens in the moon month by month, this happens in the resurrection once in the whole of time. As that which happens with sleepers daily, so this with the moon each month. Whence do the leaves depart, whence do they return to the trees? Into what hidden places do they go away, from what hidden places do they come? It is winter; certainly now the trees, which are like dried-up ones, grow green in springtime. Is this happening now for the first time, or was it so also last year? Indeed, it was so last year too. It is cut off by autumn into winter, it returns through spring into summer. So the year returns in its time, and shall men, made in the image of God, perish when they have died?
CAPUT XI. — 11. Quomodo de terra quaedam instaurantur. Sed potest mihi aliquis dicere minus diligenter inspiciens mutationes instaurationesque rerum: Illa folia putruerunt, nova nascuntur. Bene autem considerans videt quod et illa quae putrescunt, in vires terrae cedunt. Unde enim terra pinguificatur, nisi de putredine terrenorum? Attendunt haec qui agrum colunt; et qui non colunt, quia in urbe semper vivunt, de hortis certe vicinis urbi cognoscant contemptibilia quaeque purgamenta civitatis quibus studiis serventur, a quibus etiam pretio comparentur, quo portentur. Certe jam contemptibilia, exinanita omni utilitate, ab inexpertis possent putari. Et quis dignatur stercus intueri? Quod intueri homo
Chapter XI. — 11. How certain things are renewed from the earth. But someone examining less carefully the changes and renewals of things can say to me: Those leaves have rotted, new ones are born. But one who considers well sees that even those things which rot pass into the strength of the earth. For whence is the earth made fertile, if not from the rotting of earthly things? Those who till the field observe this; and those who do not till it, because they always live in the city, let them at least learn from the gardens near the city with what care all the despised refuse of the city is kept, by whom it is even bought for a price, to where it is carried. Certainly these things could be thought by the inexperienced to be contemptible, emptied of all usefulness. And who deigns to look at dung? That which to look upon a man
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(1) ‹anchor: verno tempore virescunt› · call in col 1604
Mss., viridescunt.
The manuscripts: grow green [viridescunt].
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horret, servare curat. Illud ergo quod consumptum jam et abjectum videbatur, redit in pinguedinem terrae, pinguedo in succum, succus in radicem; et quod de terra in radicem transit, invisibilibus accessibus migrat in robur, distribuitur per ramos, a ramis in germina, a germine in fructus et folia. Ecce quod horrebas in putredine stercoris, in arboris fecunditate et viriditate miraris.
shudders, he takes care to preserve. That, then, which seemed already consumed and cast away, returns into the fatness of the earth, the fatness into sap, the sap into the root; and what passes from the earth into the root moves by invisible approaches into the trunk, is distributed through the branches, from the branches into the buds, from the bud into fruits and leaves. Behold, what you shuddered at in the rottenness of dung, you marvel at in the fruitfulness and greenness of the tree.
CAPUT XII. — 12. Objectio, quod corpus abeat in cinerem. Mos Aegyptiorum. Gabbarae. Nolo mihi jam opponas quod soles opponere: Non manet integrum corpus sepulti mortui; nam si maneret, resurgere crederem. Aegyptii ergo soli credunt resurrectionem, quia diligenter curant cadavera mortuorum. Morem enim habent siccare corpora, et quasi aenea reddere: Gabbaras ea vocant. Ergo secundum istos, qui secre⟨t⟩os naturae sinus ignorant, ubi omnia salva sunt Conditori, etiam cum mortalibus sensibus subtrahuntur, soli Aegyptii bene credunt resurrectionem mortuorum suorum, aliorum vero Christianorum spes in augusto est? Saepe enim vel vetustate vel aliqua non sacrilega necessitate apertis vel nudatis sepulcris, inventa sunt corpora putruisse, et suspirantes gemuerunt homines, qui solent corporali specie delectari, et dixerunt in cordibus suis: Itane iste cinis aliquando habebit illam speciem pulchritudinis, reddetur vitae, reddetur luci? Quando istud erit? Quando ego aliquid vivum de hoc cinere sperem? Qui hoc dicis, vides in sepulcro vel cinerem: replica aetatem tuam, si es, verbi gratia, triginta, quinquaginta vel amplius annorum: in sepulcro vel cinis est mortui, tu ante quinquaginta annos quid eras? ubi eras? Corpora omnium nostrum, qui nunc loquimur, vel audimus, post paucos annos cinis erunt, ante paucos annos nec cinis erant. Qui ergo potuit parare quod non erat, deficiet reparare quod erat?
Chapter XII. — 12. The objection that the body passes away into ash. The custom of the Egyptians. Gabbarae. I do not want you now to put to me what you are accustomed to put: The body of the buried dead man does not remain whole; for if it remained, I would believe that it rises again. So the Egyptians alone believe in the resurrection, because they carefully tend the corpses of the dead. For they have the custom of drying bodies and rendering them as it were bronze: they call them gabbarae. So according to these people, who are ignorant of the secret recesses of nature, where all things are kept safe for the Creator even when they are withdrawn from mortal senses, do the Egyptians alone rightly believe in the resurrection of their dead, while the hope of other Christians is in a strait? For often, when tombs have been opened or laid bare either through age or through some not sacrilegious necessity, the bodies have been found to have rotted, and men who are accustomed to delight in bodily beauty have sighed and groaned, and have said in their hearts: Will this ash, then, one day have that beauty of form, will it be restored to life, will it be restored to light? When will that be? When am I to hope for anything living from this ash? You who say this, you see in the tomb at least ash: go back over your age, if you are, for example, thirty, fifty or more years old: in the tomb there is at least the ash of the dead man; you, fifty years ago, what were you? where were you? The bodies of all of us who are now speaking or listening will in a few years be ash; a few years ago they were not even ash. He, then, Who was able to prepare what was not, will He fail to restore what was?
CAPUT XIII. — 13. Contra mala colloquia fides a Christo firmata. Desinant ergo murmura male loquentium, et corrumpentium mores bonos colloquiis malis. Figite pedes in via, figite: ut non relinquatis viam, non ut remaneatis in via, sed quemadmodum dictum est, Sic currite, ut comprehendatis (I Cor. IX, 24). Semper vigeat Christus in cordo, qui voluit in capite ostendere quod membra caetera sperent. In terra quidem laboramus, caput nostrum in coelo jam nec moritur, nec deficit, nec aliquid patitur: passum est tamen pro nobis. Quia traditus est propter delicta nostra, et resurrexit propter justificationem nostram (Rom. IV, 25). Hoc nos per fidem novimus: quibus autem se ostendit, per oculos didicerunt. Non tamen nos reprobati sumus, quia resurrexit, et eum videre oculis carnalibus non potuimus. Habemus pro nobis ipsius Domini testimonium, quod dixit dubitanti discipulo et tactu quaerenti quod crederet. Nam cum exclamas⟨s⟩et cicatricum contrectatione convictus, et dixisset, Dominus meus, et Deus meus: ille contra, Quia vidisti me, inquit, et credidisti; beati qui non vident et
Chapter XIII. — 13. Faith strengthened by Christ against evil conversations. Let the murmurings, then, cease of those who speak evil and who corrupt good morals by evil conversations. Fix your feet on the way, fix them: so that you do not leave the way, not so that you stay on the way, but as it has been said, So run, that you may obtain (1 Cor. 9:24). Let Christ always flourish in the heart, Who willed to show in the Head what the other members should hope for. On earth indeed we toil; our Head in heaven now neither dies, nor fails, nor suffers anything: yet it has suffered for us. For He was delivered up for our offences, and rose again for our justification (Rom. 4:25). This we know through faith; but those to whom He showed Himself learned it through their eyes. Yet we are not rejected because He rose again and we were not able to see Him with fleshly eyes. We have on our side the testimony of the Lord Himself, which He spoke to the disciple who doubted and who sought by touch what he should believe. For when he had cried out, convinced by handling the scars, and had said, My Lord and my God, He in reply said, Because you have seen Me, you have believed; blessed are those who do not see and
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Verba isthaec, Gabbaras ea vocant, absunt a manuscriptis.
These words, they call them Gabbaras, are absent from the manuscripts.
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credunt (Joan. XX, 24-29). Expergiscimini ergo ad beatitudinem vestram, nullus male suadens excutiat de cordibus vestris quod Christus infixit.
believe (John 20:24–29). Wake up, then, to your blessedness; let no one who gives evil counsel shake out of your hearts what Christ has fixed there.
14. In eos qui resurgere Christo tantum licuisse dicunt. Membrorum conjunctio cum Christo capite. Apta similitudo. Neque mihi illud dicatur. Hoc enim dicitur ab omnibus, qui jam etiam inviti auctoritati Christi cesserunt. Omnes enim pene Pagani, etiam qui nolunt aut differunt Christum devotione apprehendere, non audent reprehendere: quamvis audeant Christianos, Christum non audent; cedunt capiti, et adhuc corpori insultant. Sed corpus audiens insultationes eorum, qui jam cedunt capiti, non se praecisum putet a capite, sed subnixum. Nam si praecisi essemus, debuimus timere voces insultantium: non autem nos esse praecisos ille ipse testatur, qui Paulo, adhuc Saulo Ecclesiam persequenti, ait, Saule, Saule, quid me persequeris? Jam transierat per manus impietatis Judaeorum, jam inferna penetraverat, jam de sepulcro resurrexerat, jam in coelum ascenderat, jam dono Spiritus sancti credentium corda ditaverat atque firmaverat, ad dexteram Patris sedens interpellans pro nobis: non se iterum morti traditurus, sed nos de morte liberaturus, quid poterat perpeti a Saulo saeviente? Unde illum manus illa tangebat, quamvis esset ille, sicut scriptum est, Spirans caedem (Act. IX, 4, 1)? In Christianos humi laborantes impetum facere poterat: in Christum autem quando et quomodo? Clamat tamen pro caeteris membris, et non dicit, Quid persequeris meos? si enim diceret, Quid persequeris meos? crederemus servos. Sed non tantum cohaerent servi domino, quantum Christiani Christo. Alia est ista compago: alius ordo membrorum, alia unitas charitatis. Caput pro membris loqui⟨t⟩ur, neque hoc saltem dicit, Quid persequeris membra mea? sed dicit, Quid me persequeris? Non tangebat caput, sed tangebat quod capiti junctum est.
14. Against those who say that it was granted to Christ alone to rise again. The joining of the members with Christ the Head. A fitting comparison. Nor let that be said to me. For this is said by all who have now, even unwillingly, yielded to the authority of Christ. For nearly all the pagans, even those who are unwilling or who put off laying hold of Christ in devotion, do not dare to find fault with Him: though they dare [to find fault with] Christians, Christ they do not dare; they yield to the Head, and still insult the body. But let the body, hearing the insults of those who already yield to the Head, not think itself cut off from the Head, but supported [by it]. For if we were cut off, we should have had to fear the voices of those who insult us: but that we are not cut off He Himself testifies, Who said to Paul, while he was still Saul persecuting the Church, Saul, Saul, why do you persecute Me? He had already passed through the hands of the impiety of the Jews, He had already penetrated the lower regions, He had already risen again from the tomb, He had already ascended into heaven, He had already enriched and strengthened the hearts of believers with the gift of the Holy Spirit, sitting at the right hand of the Father interceding for us: not to be handed over to death again, but to free us from death, what could He suffer from Saul in his rage? How then did that hand touch Him, although he was, as it is written, breathing slaughter (Acts 9:4, 1)? Against Christians toiling on the ground he could make an assault: but against Christ, when and how? Yet He cries out on behalf of the other members, and does not say, Why do you persecute My own? For if He said, Why do you persecute My own? we would believe [He meant] servants. But servants do not cleave to their master as closely as Christians to Christ. This joining is of another kind: another order of members, another unity of charity. The Head speaks for the members, and does not even say this, Why do you persecute My members? but He says, Why do you persecute Me? He was not touching the Head, but he was touching what is joined to the Head.
CAPUT XIV. — Jam saepe diximus, sed quia similitudo apta est, et rem bene insinuat, repetenda est. Qui te in turba calcat, pedem tuum premit, linguae autem nihil facit. Quid sibi ergo vult, quod lingua clamat, Calcas me? Pressura pedis est, nulla linguae laesio, sed una compago. Et si unum membrum patitur, compatiuntur omnia membra; et si glorificatur unum membrum, congaudent omnia membra (I Cor. XII, 26). Si ergo lingua tua pro pede tuo loquitur, Christus in coelo pro Christianis non loquitur? Non sic ergo loquitur lingua tua pro pede, ut dicat, Calcas pedem meum; sed, Calcas me, cum ipsa non tacta sit. Cognosce illum caput tuum, cum pro te de coelo loquitur, et dicit, Saule, Saule, quid me persequeris? Ergo, fratres, cur hoc diximus? Ne forte ita vobis subrepant illi de quibus dicit Apostolus, Corrumpunt mores bonos colloquia mala; quia dicunt, Manducemus et bibamus; cras enim morimur (Id. XV, 33, 32): ut dicant vobis (non audent enim Christum reprehendere, contremiscunt majestatis auctoritatem toto orbe fundatam; sed quomodo scriptum est, Peccator videbit, et irascetur, dentibus suis frendet et tabescet (Psal.
Chapter XIV. — We have said it often already, but because the comparison is fitting and conveys the matter well, it must be repeated. Whoever treads on you in a crowd presses your foot, but does nothing to your tongue. What then does it mean that the tongue cries out, You are treading on me? The pressure is on the foot, there is no injury to the tongue, but there is one joining. And if one member suffers, all the members suffer with it; and if one member is glorified, all the members rejoice with it (1 Cor. 12:26). If then your tongue speaks for your foot, does Christ in heaven not speak for Christians? Your tongue, then, does not speak for the foot in such a way as to say, You are treading on my foot; but, You are treading on me, though it has not itself been touched. Recognize Him as your Head, when He speaks for you from heaven and says, Saul, Saul, why do you persecute Me? So, brothers, why have we said this? Lest perhaps those of whom the Apostle says, Evil conversations corrupt good morals, thus creep up on you; because they say, Let us eat and drink, for tomorrow we die (ibid. 15:33, 32): so that they may say to you (for they do not dare to find fault with Christ, they tremble at the authority of His majesty established throughout the whole world; but as it is written, The sinner will see, and will be angry, he will gnash with his teeth and waste away (Ps.
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CXI, 10) : frendere potest, et tabescere potest; blasphemare autem Christum non audet) ; ne forte ergo ita loquantur et dicant, Christo tantum licuit. Aliquando enim et ex animo dicunt, aliquando autem timore dicunt : tu tamen et quid audeant dicere attende, et quid non audeant.
111:10): he can gnash his teeth, and he can waste away; but he does not dare to blaspheme Christ); lest perhaps, then, they speak thus and say, "Only Christ was permitted this." For sometimes they say it even from the heart, but sometimes they say it out of fear: you, however, pay attention both to what they dare to say and to what they do not dare.
CAPUT XV. — 15. Christus dolose ab infidelibus laudatur, ne similem resurrectionem speremus. Dicturi ergo sunt : Dicis mihi quod resurrexerit Christus, et inde speras resurrectionem mortuorum ; sed Christo licuit resurgere a mortuis. Et incipit jam laudare Christum, non ut illi det honorem, sed ut tibi faciat desperationem. Serpentis astuta pernicies, ut laude Christi te avertat a Christo, dolose praedicat quem vituperare non audet. Exaggerat majestatem illius, ut singularem faciat, ne tu speres tale aliquid, quale in illo resurgente monstratum est. Et quasi religiosior apparet erga Christum, cum dicit : Ecce qui se audet comparare Christo, ut quia resurrexit Christus, et se resurrecturum putet. Noli perturbari perversa laude Imperatoris tui ; hostiles insidiae te perturbant, sed Christi humilitas et humanitas te consolatur. Ille praedicat quantum erectus sit Christus a te : Christus autem dicit quantum descendit ad te. Responde ergo huic : excita illam fidem ; tempestas est, fluctus sunt, laborat navis, dormit Christus ; excita illam fidem, noli oblivisci quod credidisti (Matth. VIII, 24-26). Statim respondebis, cum in te fides evangelica vigilare coeperit. Non eris inops in respondendo : non enim tu eris qui loqueris ; manens in te Christus arripiet instrumentum suum linguam tuam, velut gladium suum, utens corde tuo et voce tua tanquam possessor inhabitans, resistet adversario, securum te faciet : tu tantum excita dormientem, id est, recordare oblitam fidem.
Chapter XV. — 15. Christ is praised deceitfully by unbelievers, so that we may not hope for a like resurrection. They will say, then: You tell me that Christ rose again, and from this you hope for the resurrection of the dead; but Christ was permitted to rise from the dead. And now he begins to praise Christ, not to give Him honour, but to bring you to despair. The cunning destructiveness of the serpent, in order to turn you away from Christ by the praise of Christ, deceitfully proclaims Him whom it does not dare to revile. It magnifies His majesty in order to make it unique, so that you may not hope for any such thing as was shown in Him when He rose. And he appears as it were more devout towards Christ when he says: Look at this man who dares to compare himself to Christ, so that, because Christ rose again, he thinks that he too will rise again. Do not be disturbed by the perverse praise of your Emperor; the enemy's snares disturb you, but the humility and humanity of Christ console you. That one proclaims how far Christ is raised up from you: but Christ says how far He came down to you. Answer him, then: rouse that faith; there is a storm, there are waves, the ship is labouring, Christ is asleep; rouse that faith, do not forget what you have believed (Matt. 8:24–26). At once you will answer, when the faith of the Gospel begins to keep watch in you. You will not be at a loss in answering: for it will not be you who speak; Christ, abiding in you, will take up His instrument, your tongue, as His sword, using your heart and your voice as an owner dwelling within, will resist the adversary, will make you secure: only rouse the sleeper, that is, remember the faith you have forgotten.
CAPUT XVI — 16. Christi resurrectione spem nobis resurrectionis merito allatam esse. Mortalitas Christi unde. Christus quomodo factus mediator. Peccata quomodo in Christo. Mortalitas poena peccati. Modo enim quid dicturus sum, unde talibus responsurus sis? Non novum aliquid dicam, sed id quod credidisti. Excita ergo fidem, et responde dicenti, Christus solus potuit, nos non possumus : responde et dic, Ideo Christus potuit, quia Deus; ille utique, quia Deus. Si quia Deus, quia omnipotens; si quia omnipotens, cur desperabo quod poterit et in me, quod demonstravit in se propter me? Deinde quaero unde resurrexit Christus. Respondebit, A mortuis. Quaero quare mortuus sit. Numquid enim Deus mori potest? Illa etiam divinitas Verbum aequale Patri, ars omnipotentis artificis, per quem facta sunt omnia, incommutabilis sapientia, in se ipsa manens, innovans omnia (Sap. VII, 27), attingens a fine usque ad finem fortiter et disponens omnia suaviter (Id. VIII, 1), mori potuit? Non, inquit. Et tamen Christus mortuus est. Unde mortuus est? Videlicet quod non rapinam arbitratus est esse aequalis Deo, sed semetipsum exinanivit, formam servi accipiens. Ante autem quid ait? Qui cum in forma Dei esset (Philipp. II, 6 et 7). Formam Dei acceperat,
Chapter XVI — 16. That through the resurrection of Christ the hope of resurrection has rightly been brought to us. Whence Christ's mortality comes. How Christ was made mediator. How sins were in Christ. Mortality the penalty of sin. Now then, what am I going to say, from which you may answer such people? I shall not say anything new, but that which you have believed. Rouse your faith, then, and answer the one who says, Christ alone was able, we are not able: answer and say, Christ was able for this reason, because He is God; He indeed, because He is God. If because He is God, then because He is almighty; if because He is almighty, why shall I despair that He will be able to do also in me what He showed in Himself for my sake? Next I ask from where Christ rose. He will answer, From the dead. I ask why He died. For can God die? Could that very Godhead, the Word equal to the Father, the art of the almighty Craftsman, through Whom all things were made, the unchangeable Wisdom, remaining in itself, renewing all things (Wis. 7:27), reaching from end to end mightily and ordering all things sweetly (Wis. 8:1), die? No, he says. And yet Christ died. From what did He die? Clearly from this: that He did not think it robbery to be equal to God, but emptied Himself, taking the form of a servant. But what does he say before this? Who, being in the form of God (Phil. 2:6–7). Had He received the form of God,
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Mss., Formam servi acceperat, an in ea naturaliter inerat?
The manuscripts: Had he taken the form of a servant, or was he in it by nature?
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an in ea naturaliter erat? Distinguit Apostolus. Cum formam Dei diceret, esset dixit: cum formam servi nominaret, accipiens dixit. Christus ergo erat aliquid, accepit aliquid, ut cum illo unum esset quod acceperat. In forma Dei erat aequalis Deo, sicut evangelista ille piscator loquitur, Verbum erat in principio, et Verbum apud Deum, et Deus erat Verbum (Joan. I, 1): hoc est, Cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo. Quod eni⟨m⟩ non naturaliter inest, sed usurpatur illicite, rapin⟨a⟩ est. Aequalitatem Dei usurpavit angelus, et cecidit⟨,⟩ et factus est diabolus: aequalitatem Dei usurpavi⟨t⟩ homo, et cecidit, et factus est mortalis. Hic aute⟨m⟩ qui natus est aequalis, quia non natus ex tempor⟨e⟩, sed sempiterno Patri sempiternus Filius, semper ⟨na⟩tus, per quem facta sunt omnia, in forma Dei e⟨ra⟩t. Ut autem mediator esset inter Deum et homines, ⟨in⟩ter justum et injustos, inter immortalem et mor⟨ta⟩les, assumpsit aliquid ab injustis et mortalibus, s⟨er⟩vans aliquid cum justo et immortali. Cum justo enim et immortali servans justitiam, ab injustis et mortalibus assumens mortalitatem, factus in medio reconciliator, dejiciens murum peccatorum nostrorum; unde illi canitur a populo suo, Et in Deo meo transgrediar murum (Psal. XVII, 30): reddens Deo quod peccata abalienaverant, redimens suo sanguine quod diabolus possidebat; mortuus est pro nobis, et resurrexit pro nobis. Portavit peccata nostra, non illis inhaerens, sed ea sustinens: sicut Jacob portavit pelles haedorum, ut pilosus patri benedicenti videretur (Gen. XXVII, 16). Esaü malus pilos proprios habebat, Jacob autem bonus alienos portabat. Mortalibus quippe hominibus peccata inhaerent. Non autem inhaerebant illi qui dixerat, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam (Joan. X, 18).
or was He in it by nature? The Apostle distinguishes. When he spoke of the form of God, he said "being"; when he named the form of a servant, he said "taking". Christ therefore was something, and took something, so that what He had taken might be one with Him. In the form of God He was equal to God, as that fisherman evangelist says, In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1): that is, Since He was in the form of God, He did not reckon it robbery to be equal to God. For what is not present by nature but is usurped unlawfully is robbery. The angel usurped equality with God, and fell, and became the devil; man usurped equality with God, and fell, and became mortal. But He Who was born equal, because not born in time, but the everlasting Son of the everlasting Father, always born, through Whom all things were made, was in the form of God. But that He might be mediator between God and men, between the just One and the unjust, between the immortal One and mortals, He took something from the unjust and mortal, keeping something with the just and immortal One. For keeping righteousness with the just and immortal One, taking mortality from the unjust and mortal, He became a reconciler in the middle, throwing down the wall of our sins; whence it is sung to Him by His people, And in my God I shall pass over the wall (Ps. 17:30): rendering to God what sins had estranged, redeeming with His own blood what the devil possessed; He died for us, and rose again for us. He bore our sins, not cleaving to them, but sustaining them: just as Jacob wore the skins of kids, so that he might seem hairy to his father as he blessed him (Gen. 27:16). Esau, the bad one, had his own hairs; but Jacob, the good one, wore another's. For sins cleave to mortal men. But they did not cleave to Him Who had said, I have power to lay down my life, and I have power to take it up again (John 10:18).
CAPUT XVII. — Mors ergo in Domino nostro signum fuit alienorum peccatorum, non poena propriorum. In omnibus autem hominibus mortalitas poena peccati est: trahitur enim ab origine peccati, unde omnes venimus; de illius hominis lapsu, non de hujus descensu. Aliud enim est cadere, aliud descendere. Cecidit unus nequiter, descendit alius misericorditer. Sicut enim in Adam omnes moriuntur, sic in Christo omnes vivificabuntur (I Cor. XV, 22). Portans ergo aliena peccata, Quae non rapui, inquit, tunc exsolvebam (Psal. LXVIII, 5): id est, peccatum non habens moriebar. Ecce, inquit, veniet princeps hujus mundi, et in me nihil inveniet. Quid est, nihil in me inveniet? Non in me inveniet meritum mortis. Meritum enim mortis peccatum est. Quare ergo morieris? Sequitur, et dicit: Sed ut sciant omnes quia voluntatem Patris mei facio, surgite, eamus hinc (Joan. XIV, 30, 31). Et surgit pergens ad passionem. Quare? Quia voluntatem Patris sui faciebat, non quia principi peccatorum aliquid debebat, in quo peccatum nullum erat. Ergo Dominus noster Jesus Christus divinitatem
Chapter XVII. — Death therefore in our Lord was a sign of others' sins, not a punishment of His own. But in all men mortality is the punishment of sin: for it is drawn from the origin of sin, whence we all come; from the fall of that man, not from the descent of This One. For it is one thing to fall, another to descend. The one fell wickedly, the other descended mercifully. For as in Adam all die, so in Christ all shall be made alive (1 Cor. 15:22). Bearing therefore others' sins, What I did not seize, He says, I then paid back (Ps. 68:5): that is, having no sin, I was dying. Behold, He says, the prince of this world will come, and in me he will find nothing. What does "he will find nothing in me" mean? He will not find in me the desert of death. For the desert of death is sin. Why then will You die? He goes on, and says: But that all may know that I do the will of my Father, arise, let us go hence (John 14:30–31). And He arises, going on to the passion. Why? Because He was doing the will of His Father, not because He owed anything to the prince of sinners, He in Whom there was no sin. Therefore our Lord Jesus Christ, divinity
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secum attulit, mortalitatem autem a nobis assumpsit. Hanc accepit in utero virginis Mariae, conjungens se ipsum Verbum Dei humanae naturae, tanquam sponsus sponsae in thalamo virginali, ut ipse tanquam sponsus procederet de thalamo suo (Psal. XVIII, 6).
He brought with Him, but mortality He took up from us. This He received in the womb of the virgin Mary, the very Word of God joining Himself to human nature as a bridegroom to a bride in the virginal bridal chamber, so that He Himself, as a bridegroom, might come forth from His bridal chamber (Ps. 18:6).
17. Mortalitas in Christo vera, non ex merito, sed ex misericordia. Christi resurrectio secundum carnem antea mortalem. Si justum eum fatentur, non fefellit promittens resurrectionem. Redi ergo ad id quod dicebam. Mortalitas de peccato venit in omnes homines: in Domino autem de misericordia erat, et tamen vera erat; quia talis caro vera erat, et vere mortalis erat, similitudinem habens carnis peccati (Rom. VIII, 3); non similitudinem carnis, sed similitudinem carnis peccati: vera enim caro, sed non peccati caro. Non enim mortalitatem illam, ut dixi, merito peccati acceperat, qui semetipsum exinanivit formam servi accipiens, et factus obediens usque ad mortem. Quid ergo erat, et quid habebat? Divinitas erat, habens mortalitatem. Unde autem mortuus est, inde resurrexit.
17. Mortality in Christ was real, not from desert but from mercy. Christ's resurrection was according to the flesh that was formerly mortal. If they acknowledge Him to be just, He did not deceive when He promised resurrection. Return, then, to what I was saying. Mortality came from sin upon all men; but in the Lord it was from mercy, and yet it was real; for such flesh was real flesh, and was truly mortal, having the likeness of sinful flesh (Rom. 8:3); not the likeness of flesh, but the likeness of sinful flesh: for it was real flesh, but not flesh of sin. For He had not received that mortality, as I said, by the desert of sin, He Who emptied Himself, taking the form of a servant, and became obedient unto death. What, then, was He, and what did He have? He was Divinity, having mortality. But in that by which He died, by that He rose again.
CAPUT XVIII. — Ad eos jam respicite qui dicunt: Christus solus potuit resurgere, non autem tu. Sed responde et dic: Christus in eo quod ex nobis acceperat, resurrexit. Tolle formam servi, non esset in qua resurgeret; quia non esset in qua moreretur. Quid ergo mihi de laude Domini mei fidem vis destruere, quam in me aedificavit Dominus meus? Ex illo enim quod formam servi accepit, mortuus est. Secundum hoc autem resurrexit, secundum quod mortuus est. Nullo modo ergo servi resurrectionem desperaverim, cum in forma servi Dominus resurrexerit. Aut si potentiae hominis tribuunt quod Christus resurrexit a mortuis; nam et hoc solent dicere, quia homo erat tam justus, ut posset etiam resurgere a mortuis: ut interim secundum ipsos loquar, et de Domini nostri divinitate non dicam; ille tam justus, ut a mortuis etiam resurgere mereretur, nullo pacto nos fallere potuit, cum etiam nobis resurrectionem promisit.
Chapter XVIII. — Now look to those who say: "Christ alone was able to rise again, but not you." But answer and say: Christ rose again in that which He had received from us. Take away the form of a servant, and there would be nothing in which He might rise again, because there would be nothing in which He might die. Why then do you wish, out of praise of my Lord, to destroy in me the faith which my Lord has built in me? For it was from this, that He received the form of a servant, that He died. And He rose again according to that according to which He died. In no way, therefore, should I despair of the resurrection of the servant, since in the form of a servant the Lord has risen again. Or if they attribute it to the power of a man that Christ rose from the dead (for they are also accustomed to say this, that He was a man so just that He was able even to rise from the dead): to speak for the moment according to them, and to say nothing of the divinity of our Lord, He Who was so just that He deserved even to rise from the dead could in no way deceive us when He promised resurrection to us also.
CAPUT XIX. — 18. Unde probata superius resurrectio futura. Omnia ergo quae dicta sunt, fratres, ad id valent, ut sitis instructi, si qui dicunt non resurgere mortuos. Dicta sunt autem, si meministis, quantum Deus suggerere dignatus est necessaria, et de rerum natura quotidianisque exemplis dicta sunt testimonia; et de ipsa omnipotentia Dei cui nihil difficile est, qui si potuit facere quod non erat, multo magis potest reparare quod erat; et de ipso Domino et Salvatore Jesu Christo, quem constat resurrexisse, neque ejus resurrectionem factam nisi in forma servi, quia neque mors fieri potuit, unde opus esset resurgere, nisi per formam servi. Unde quoniam servi sumus, id in forma nostra sperare debemus, quod ille in forma servi praemonstrare dignatus est. Obticescant ergo linguae dicentium, Manducemus et bibamus; cras enim morimur. Prorsus et vos respondete,
Chapter XIX. — 18. From what sources the future resurrection was proved above. All the things, then, that have been said, brethren, avail to this end, that you may be instructed if any say that the dead do not rise again. Now there have been said, if you remember, the necessary things, as far as God deigned to suggest them; and testimonies have been given from the nature of things and from everyday examples; and from the very omnipotence of God, to Whom nothing is difficult, Who, if He was able to make what was not, is much more able to restore what was; and from the Lord and Saviour Jesus Christ Himself, Whom it is established to have risen again, and Whose resurrection was not accomplished except in the form of a servant, because neither could death, from which there would be need to rise again, have taken place except through the form of a servant. Therefore, since we are servants, we ought to hope for that in our form which He deigned to show beforehand in the form of a servant. Let the tongues, then, of those who say, Let us eat and drink, for tomorrow we die, fall silent. Indeed, you also respond,
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(1) ‹anchor: not visible› · call in col 1609 or 1610 (call not seen in the foot images; note printed under col 1610)
Editi addunt, in manibus vestris; quod abest a Mss. non hic tantum, sed ubique fere apud Augustinum. Iisdem verbis carent Mss. graeci, nec ea exhibet nostra Vulgata in antiquis Corbeiensibus bibliis.
The printed editions add in your hands, which is absent from the manuscripts, not only here but almost everywhere in Augustine. The Greek manuscripts lack the same words, and our Vulgate does not show them in the old Corbie bibles.
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et dicite: Jejunemus et oremus; cras enim moriemur.
and say: Let us fast and pray; for tomorrow we shall die.
CAPUT XX. — 19. Ultimum judicium exspectare exemplo Noe admonemur. Restat ut dicamus qualis erit in resurrectione vita justorum. Sed quia jam hodie moderatum tempus videtis assumptum, id quod reddidimus ruminate: hoc autem quod debemus, orate ut aliquando reddamus. Illud maxime tenete quare locuti sumus, praesertim propter dies festos istos, fratres mei, quos Pagani celebrant. Attendite vobis: transit hic mundus, recordamini Evangelium ubi praedicit Dominus sic futurum novissimum diem, quomodo in diebus Noe. Manducabant et bibebant, emebant et vendebant, uxores ducebant, nubebant, donec intravit Noe in arcam; venit diluvium, et perdidit omnes (Luc. XVII, 27). Habetis apertissime Dominum praemonentem, et alio loco dicentem, Non graventur corda vestra in crapula et ebrietate (Id. XXI, 34). Sint lumbi vestri accincti, et lucernae ardentes; et similes estote pueris exspectantibus dominum suum, quando veniat a nuptiis (Id. XII, 35, 36). Exspectemus eum venturum, non nos torpentes inveniat. Turpe est mulieri conjugatae non desiderare virum suum: quanto turpius Ecclesiae non desiderare Christum? Venit vir ad carnales amplexus, et magnis votis castae uxoris accipitur: venturus est sponsus Ecclesiae ad tradendos aeternos amplexus, ad faciendos nos sibi sempiternos cohaeredes, et nos ita vivimus, ut ejus adventum non solum non desideremus, sed etiam timeamus! Quam verum est quod sic venturus est dies ille, quomodo in diebus Noe? Quam multos sic inventurus est, et eos qui christiani appellantur? Ideo per tot annos aedificatur arca, ut evigilent qui non credunt (Gen. VI). Per centum annos illa aedificata est, et non evigilaverunt ut dicerent, Non sine causa homo Dei arcam aedificat, nisi quia imminet exitium generi humano; et placarent iram Dei, conversi ad mores qui placent Deo, quomodo fecerunt Ninivitae.
Chapter XX. — 19. We are admonished by the example of Noah to await the last judgement. It remains for us to say what the life of the just will be in the resurrection. But since you see that a fair amount of time has already been taken up today, ruminate on what we have paid out; and as for what we still owe, pray that we may some day pay it. Hold fast above all to the reason why we have spoken, especially on account of these festal days, my brethren, which the Pagans celebrate. Look to yourselves: this world is passing away; remember the Gospel where the Lord foretells that the last day will be just as in the days of Noah. They were eating and drinking, buying and selling, taking wives, being given in marriage, until Noah went into the ark; the flood came, and destroyed them all (Luke 17:27). You have the Lord most plainly forewarning, and saying in another place, Let not your hearts be weighed down with surfeiting and drunkenness (Luke 21:34). Let your loins be girded, and your lamps burning; and be like servants awaiting their lord, when he comes from the wedding (Luke 12:35–36). Let us await Him as One who is to come; let Him not find us sluggish. It is shameful for a married woman not to long for her husband: how much more shameful for the Church not to long for Christ? A husband comes to carnal embraces, and is received with great longing by a chaste wife: the Bridegroom of the Church is to come to bestow eternal embraces, to make us His everlasting co-heirs, and we live in such a way that we not only do not long for His coming, but even fear it! How true it is that that day will come just as in the days of Noah? How many will He find thus, even of those who are called Christians? For this reason the ark was built over so many years, that those who did not believe might wake up (Gen. 6). For a hundred years it was being built, and they did not wake up so as to say, Not without cause does the man of God build an ark, unless because destruction hangs over the human race; and so appease the wrath of God, turned to the ways that please God, as the Ninevites did.
CAPUT XXI. — Fecerunt enim fructum poenitentiae, et propitiaverunt iram Dei.
Chapter XXI. — For they brought forth the fruit of repentance, and appeased the wrath of God.
20. Ninive juxta prophetiam eversa, sed per poenitentiam. Annuntiavit Jonas, non misericordiam, sed iram futuram: non enim dixit, Triduo, et Ninive evertetur; si autem poenitentiam in isto triduo egeritis, parcet vobis Deus: non dixit hoc. Eversionem solam minatus est, et praenuntiavit: et tamen illi de Dei misericordia non desperantes, converterunt se ad poenitendum; et pepercit Deus (Jonae III). Sed quid dicemus? quia Propheta mentitus est? Si carnaliter intelligas, falsum videtur dixisse: si spiritualiter intelligas, factum est quod dixit Propheta. Eversa est enim Ninive. Attende quid erat Ninive, et vide quia eversa est. Quid erat Ninive? Manducabant et bibebant, emebant, vendebant, plantabant, aedificabant,
20. Nineveh overthrown according to the prophecy, but through repentance. Jonah announced not mercy but wrath to come: for he did not say, Three days, and Nineveh shall be overthrown; but if you do penance within these three days, God will spare you: he did not say this. He threatened overthrow alone, and foretold it: and yet they, not despairing of the mercy of God, turned themselves to repentance; and God spared them (Jon. 3). But what shall we say? that the Prophet lied? If you understand it carnally, he seems to have spoken falsely: if you understand it spiritually, what the Prophet said came to pass. For Nineveh was overthrown. Consider what Nineveh was, and see that it was overthrown. What was Nineveh? They were eating and drinking, buying, selling, planting, building,
Editors' notes and page, col. 1610
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