PL 39 · cols. 1663–1667

Augustine, Sermones 364-375 (Classis V, Sermones dubii)

Sermons CCCLXXIII–CCCLXXIV

Ambrosii hymnus. Ergo, charissimi, Exsultavit ut gigas ad currendam viam. Quam viam, nisi mortalem viam, quam dignatus est nobiscum habere communem? Ipsa est via, per quam genus humanum transit. Transeunt enim per eam veniendo nascentes, et abscedendo morientes. Et iste generis humani fluvius ab initio usque in finem ex occultis naturae venis jugiter manat. De isto fluvio rapido ac turbulento bibere dignatus est Christus. Modo audistis in psalmo, De torrente in via bibit (Psal. CIX, 7). Torrens iste produxit nos ad nativitatem, perduxit ad mortem. Quasi ex occulto fontis, abyssum maris suscepit Christus. Utrumque pro nobis, et natus et mortuus est. Et quia homines in medio hujus fluminis constituti, plerumque delectantur mundi blandimentis et illecebris, quae limo hujus torrentis involvuntur, atque in profundum inferni demergunt eos, qui dum transeuntes undas avide hauriunt, sic necantur, stare cupientes in torrente praecipitante, et in republica quaerentes fixa vestigia: ideo Dominus de torrente in via bibit. Quid est, in via bibit? Transiens bibit. Bibit enim et transiit, non remansit: nec stetit in via peccatorum. Item mortem metuunt homines; quia necesse est praecipitari omnes hujus torrentis impulsu: Christus autem mortem quam sponte susceperat, timere non potuit; ideo dictum est, Et exsultavit ut gigas ad currendam viam. Descendit enim, et cucurrit: ascendit, et sedit. Nostis, quia sic confiteri soletis: postquam resurrexit, ascendit in coelum, sedet ad dexteram Patris. Hunc nostri gigantis excursum brevissime ac pulcherrime cecinit beatus Ambrosius in hymno, quem paulo ante cantastis. Loquens enim de Domino Christo, sic ait: « Egressus ejus a Patre, regressus ejus ad Patrem: excursus usque ad inferos, recursus ad sedem Dei. » Haec omnia, charissimi, si quaeramus cur facta sunt, inveniemus facta pro nobis. Descendit enim, ut ascenderemus; mortuus est, ut viveremus; resurrexit, ut resurgeremus; ascendit in coelum, ut terrena contemnere, et cor sursum erigere disceremus. Denique ut levaret post se spem nostram, levavit primo carnem suam: et ut speraremus hoc secuturum in nobis, illud praecessit quod accepit ex nobis.

The hymn of Ambrose. Therefore, dearly beloved, He exulted as a giant to run the way. What way, if not the mortal way, which He deigned to have in common with us? This is the way by which the human race passes. For they pass through it, coming by being born and departing by dying. And this river of the human race flows continually from the beginning to the end out of the hidden veins of nature. From this swift and turbulent river Christ deigned to drink. You have just heard in the psalm, He drank of the torrent on the way (Ps. 109:7). This torrent brought us forth to birth, it brought us on to death. As if from the hidden place of the spring, Christ took up the abyss of the sea. Both for us: He was both born and died. And because men, set in the midst of this river, for the most part take delight in the blandishments and allurements of the world, which are wrapped in the mud of this torrent and plunge into the depth of hell those who, while passing through, greedily drink the waves, and so are killed, desiring to stand in the headlong torrent and seeking fixed footing in the commonwealth: therefore the Lord drank of the torrent on the way. What is "He drank on the way"? Passing by, He drank. For He drank and passed on; He did not remain: nor did He stand in the way of sinners. Again, men fear death, because all must be swept headlong by the force of this torrent: but Christ could not fear the death which He had taken up of His own will; therefore it is said, And He exulted as a giant to run the way. For He descended, and ran: He ascended, and sat down. You know this, because so you are accustomed to confess: after He rose again, He ascended into heaven, He sits at the right hand of the Father. This running forth of our giant the blessed Ambrose sang most briefly and most beautifully in the hymn which you sang a little while ago. For, speaking of the Lord Christ, he says thus: "His going forth from the Father, His going back to the Father; His running out as far as the underworld, His running back to the seat of God." All these things, dearly beloved, if we ask why they were done, we shall find were done for us. For He descended that we might ascend; He died that we might live; He rose again that we might rise again; He ascended into heaven that we might learn to despise earthly things and to raise the heart on high. Finally, in order to lift up our hope after Him, He first lifted up His own flesh: and so that we might hope that this would follow in us, that which He received from us went before.

SERMO CCCLXXIII. De Epiphania Domini, 1.

Sermon 373. On the Epiphany of the Lord, 1.

CAPUT PRIMUM. — 1. Christus manifestatus Magis. Solemnitas quam hodie celebramus, propter manifestationem Domini Epiphaniae graecum nomen accepit. Hodierno quippe die Magis adorantibus tanquam primitiis Gentium, commendatur manifestatus, qui ante paucos dies traditur etiam natus. Lapis ille angularis, qui velut parietes duos, circumcisionis videlicet

Chapter I. — 1. Christ manifested to the Magi. The solemnity which we celebrate today received the Greek name of Epiphany on account of the manifestation of the Lord. For on this day, as the Magi, the firstfruits as it were of the Gentiles, worship Him, He is set forth as manifested Who a few days before is related to have been born as well. That corner-stone, Who, as it were, two walls, namely of the circumcision

Editors' notes and page, col. 1663

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1 Forte legendum, et in re labili.

Perhaps read "and in a thing that slips away".

(*) ‹anchor: SERMO CCCLXXIII› · call in col 1663 * Recognitus ad cb. cl. f. n. r. rm. v. et ad Lov.

Revised against cb., cl., f., n., r., rm., v., and against the Louvain edition.

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(a) ‹anchor: sic confiteri› · call in col 1663

(printed under page 94) (a) In Symbolo.

In the Creed.

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(b) ‹anchor: SERMO CCCLXXIII› · call in col 1663

(printed under page 94) (b) Alias, de Diversis 66.

Formerly, De Diversis 66.

(printed under page 94)

(printed under page 94) (c) Ambiguum reddunt loci nonnulli, quibus temeritate alicujus labem allatam facile credimus inspecto Floriacensi vetere libro, qui ea plerumque praeterit, quae displicent in hoc sermone, uti intelliges ex ansulis ad ea quae codex ille non habet appositis.

Some passages make it doubtful; we readily believe that a blemish was brought on them by someone's rashness, having examined the old Fleury book, which mostly passes over the things that displease in this sermon, as you will understand from the brackets set around what that codex does not have.

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et praeputii, hoc est Judaeorum atque Gentium, de diverso venientes in sua unitate copulavit, et factus est pax nostra, qui fecit utraque unum (Ephes. II, 11-22); ut pastoribus Judaeorum nuntiaretur, Angeli venerunt de coelo; et ut a magis Gentium adoraretur, stella refulsit e coelo. Sive ergo per Angelos, sive per stellam, coeli enarraverunt gloriam Dei: ut in ejus qui natus est gratia, enarrarent eam etiam Apostoli, portantes Dominum sicut coeli, atque in omnem terram exiret sonus eorum, et in fines orbis terrae verba eorum (Psal. XVIII, 2, 5). Quae quoniam et ad nos venerunt, credimus, propter quod et loquimur (II Cor. IV, 13).

and of the foreskin, that is, of Jews and Gentiles, coming from different quarters, joined together in His own unity, and became our peace, Who made both one (Eph. 2:11–22); so that it might be announced to the shepherds of the Jews, Angels came from heaven; and so that He might be adored by the magi of the Gentiles, a star shone forth from heaven. Whether, then, through Angels or through a star, the heavens told forth the glory of God: so that in the grace of Him Who was born the Apostles too might tell it forth, carrying the Lord as the heavens do, and their sound might go out into all the earth, and their words to the ends of the world (Ps. 18:2, 5). And since these things have come to us also, we believe, and therefore we also speak (2 Cor. 4:13).

CAPUT II. — 2. Idem tractatur argumentum. Multa igitur consideranda sunt, fratres, in hac quam audivimus, evangelica lectione. Magi veniunt ab oriente, regem Judaeorum requirunt, qui tot reges Judaeorum nunquam antea quaesierunt. Requirunt autem, non aliquem virilis aetatis, sive grandaevum, humanis oculis, in excelsa sede conspicuum, exercitibus potentem, armis terrentem, purpura nitentem, diademate refulgentem [vel de cruce sibi exsultantem, in qua universos martyres redimeret confitentes, vel ab inferis resurgentem, aut in coelos ascendentem]; sed recens natum, in cunis jacentem, uberibus inhiantem, nullo ornatu corporis, nullis membrorum viribus, nullis parentum opibus, non sua aetate, non suorum potestate praestantem. Et quaerunt regem Judaeorum, a rege Judaeorum; ab Herode [homine], Christum [Deum et hominem; a terreno rege homine, regem coelorum qui condiderat hominem]: a grandi parvulum, a claro latentem, ab excelso humilem, a loquente infantem, ab opulento inopem, a forti infirmum; et tamen [quamvis ab Herode persequente, sibi et aliis Christum dominantem], a contemnente adorandum: profecto in quo nulla pompa regia videbatur, sed vera majestas adorabatur.

Chapter II. — 2. The same argument is treated. Many things, then, are to be considered, brethren, in this Gospel reading which we have heard. Magi come from the east, they seek the king of the Jews, they who had never before sought so many kings of the Jews. And they seek, not someone of manly age or advanced in years, conspicuous to human eyes on a lofty throne, mighty in armies, terrifying in arms, gleaming in purple, shining with a diadem [or exulting on the cross, on which He was to redeem all the martyrs who confess Him, or rising from the underworld, or ascending into heaven]; but one newly born, lying in a cradle, gaping at the breasts, excelling by no adornment of body, by no strength of limbs, by no wealth of parents, not by His own age, not by the power of His own people. And they seek the king of the Jews from the king of the Jews; from Herod [a man], Christ [God and man; from an earthly king, a man, the King of the heavens Who had created man]: from the great one a little one, from the renowned one one hidden, from the exalted one one lowly, from one who speaks an infant, from the wealthy one a poor one, from the strong one a weak one; and yet [although persecuted by Herod, Christ ruling over themselves and others], one to be adored by him who despised Him: one in whom assuredly no royal pomp was seen, but true majesty was adored.

CAPUT III. — 3. Herodis metus et in parvulorum caede saevitia. Innocentes martyrum corona donati. Denique Herodes timet: Magi desiderant. Regem illi cupiunt invenire, regnum metuit ille finire. Utrique postremo quaerunt: illi, per quem possint vivere; ille, quem vellet occidere: ille, in quem peccatum grande committat; illi, qui omnia sibi peccata dimittat. Necat quippe Herodes parvulos multos, dum vult ad unius mortem pervenire. Et cum saevientissimam et cruentissimam caedem in tot innocentibus perfecit; se ipsum tanta iniquitate primitus interfecit. Interea rex noster [Christus], Verbum [Dei] in⟨fa⟩ns [Deus], Magis illum adorantibus, parvulis pro illo morientibus, sive jacebat, sive sugebat; et nondum locutus, credentes inveniebat; et nondum passus, etiam martyres faciebat. O parvuli beati, modo nati, nunquam tentati, nondum luctati, jam coronati! Ille

Chapter III. — 3. Herod's fear and his cruelty in the slaughter of the little ones. The Innocents are given the crown of martyrs. In short, Herod fears: the Magi desire. They long to find the King, he fears to end his reign. Both, in the end, seek: they, Him through Whom they might live; he, Him Whom he wished to kill: he, Him against Whom he might commit a great sin; they, Him Who might forgive them all their sins. For Herod kills many little ones, while he wishes to bring about the death of One. And when he accomplished a most savage and most bloody slaughter of so many innocents, he first of all slew himself by so great an iniquity. Meanwhile our King [Christ], the Word [of God], an infant [God], while the Magi adored Him and little ones died for Him, whether He lay or whether He sucked; and, not yet having spoken, He was finding believers; and, not yet having suffered, He was even making martyrs. O blessed little ones, just born, never tempted, not yet having striven, already crowned! That man

Editors' notes and page, col. 1664

Footnotes

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1 Floriacensis vetustissimus liber, et ut delibatio Gentium Magi salvarentur, novo admoniti sunt lumine sidereo.

The very old Fleury book reads: "and that the Magi, as the first-fruits of the Gentiles, might be saved, they were warned by a new starry light."

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(2) ‹anchor: illle finire› · call in col 1664

2 Sic Floriacensis Ms. At editi, timet successorem, Magi desiderant redemptorem: illi cupiunt invenire regnum, metuit ille finire regnum.

So the Fleury manuscript. But the printed editions read: "fears a successor, the Magi long for a redeemer: they desire to find the kingdom, he feared to end his kingdom."

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(3) ‹anchor: saevientissimam› · call in col 1664

3 Floriacensis Ms., celebratissimam.

The Fleury manuscript reads "most celebrated".

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(4) ‹anchor: et nondum locutus› · call in col 1664

4 Ita idem Ms. Alii vero Mss. cum excusis, sive surgebat, crescebat, et nondum, etc.

So the same manuscript. But other manuscripts, with the printed editions, read "or rose, grew, and not yet," etc.

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de vestra corona dubitaverit in passione pro Christo, qui etiam Baptismum parvulis prodesse non existimat Christi. Non habebatis quidem aetatem, qua in Christum passurum crederetis: sed habebatis carnem, in qua pro Christo passuro passionem sustineretis. Nullo modo istos infantes desereret gratia Salvatoris infantis, qui venerat quaerere quod perierat, non solum in carne nascendo, verum etiam in cruce pendendo [ad inferos descendendo, et in coelis ascendendo, et ad dexteram Patris sedendo]. Nam qui potuit natus adhibere praedicatores Angelos, narratores coelos, adoratores Magos, potuit et illis ne pro eo hic morerentur praestare, si sciret illa morte perituros, et non poti⟨u⟩s majore felicitate victuros. Absit, absit, ut ad liberandos homines [Christus] veniens, de illorum praemio qui pro eo interficerentur nihil egerit, qui pendens in ligno pro eis a quibus interficiebatur oravit.

would doubt your crown in suffering for Christ who also does not think that the Baptism of Christ benefits little ones. You did not indeed have the age at which you could believe in Christ Who was to suffer; but you had flesh in which you could undergo suffering for Christ Who was to suffer. In no way would the grace of the infant Saviour desert these infants, of Him Who had come to seek what had perished, not only by being born in the flesh, but also by hanging on the cross [by descending to the underworld, and by ascending into the heavens, and by sitting at the right hand of the Father]. For He Who, once born, could employ Angels as heralds, the heavens as narrators, the Magi as worshippers, could also have granted to those children that they should not die here for Him, if He knew that they would perish by that death and not rather live in greater happiness. Far be it, far be it, that [Christ], coming to set men free, should have done nothing about the reward of those who would be killed for Him, He Who, hanging on the tree, prayed for those by whom He was being killed.

CAPUT IV.—4. Infelices Judaei fabris Arcae Noe et lapidibus milliariis persimiles. Quid dicam de infelicitate Judaeorum, qui Christum quaerentibus Magis, etiam prophetiam indicem protulerunt, Bethlehem civitatem designaverunt [quam ipsi non invenerunt]? Similes fabris Arcae Noe, aliis ubi evaderent praestiterunt, et ipsi diluvio perierunt: similes lapidibus milliariis, viam ostenderunt, nec ambulare potuerunt [quia stolidi in via remanserunt]. Quaesitum est ab eis, ubi Christus nasceretur: responderunt, In Bethlehem Judae. Sic enim scriptum est per prophetam: Et tu Bethlehem terra Juda, non minima es in ducibus Juda. Ex te enim prodibit rex, qui recturus est populum meum Israel (Matth. II, 1-6). Audierunt et abierunt inquisitores; dixerunt et remanserunt doctores: et contrariis affectibus separati, illi facti sunt adoratores, illi persecutores. Nunc quoque Judaei simile aliquid nobis exhibere non desinunt. Nonnulli enim paganorum ut noverint Christum ante prophetatum, quando eis de Scripturis testimonia clara proferimus, suspecti ne forte a Christianis ista conficta sint, malunt credere codicibus Judaeorum: et sicut tunc Magi fecerunt, istos dimittunt inaniter lectitare, ipsi pergunt fideliter adorare.

Chapter IV.—4. The unhappy Jews very like the builders of Noah's Ark and milestones. What shall I say of the unhappiness of the Jews, who, when the Magi were seeking Christ, even brought forward the prophecy as a pointer, and designated the city of Bethlehem [which they themselves did not find]? Like the builders of Noah's Ark, they provided for others a place where they might escape, and they themselves perished in the flood: like milestones, they showed the way, and could not walk it [because, dull as they were, they remained on the road]. It was asked of them where Christ was to be born: they answered, In Bethlehem of Judah. For thus it is written by the prophet: And you Bethlehem, land of Judah, are not the least among the princes of Judah. For out of you shall come forth a king who is to rule My people Israel (Matt. 2:1–6). The enquirers heard and went away; the teachers spoke and stayed behind: and, separated by contrary dispositions, the former became worshippers, the latter persecutors. Now too the Jews do not cease to show us something similar. For some of the pagans, when we bring forward clear testimonies from the Scriptures so that they may know that Christ was prophesied beforehand, suspecting that these things may perhaps have been fabricated by the Christians, prefer to believe the books of the Jews: and as the Magi did then, they leave those men to read on to no purpose, while they themselves go on to worship faithfully.

CAPUT V.—5. Spectaculum spirituale in hoc festo. Celebremus itaque exsultantes in Domino, festum diem Domini; non solum quo est ex Judaeis natus, verum etiam quo est Gentibus manifestatus. Juvat intueri omnia, et in unum adducta conspectum, animo cernere spectaculo spirituali. Nascitur Christus: virgo concipit, virgo parit, virgo nutrit; adest fecunditas, nec abest integritas. Angeli annuntiant, pastores glorificant, coeli enarrant, Magi desiderant, reges formidant, Judaei demon⟨st⟩rant, Gentes adorant: frostrantur saevientes, coronantur infantes, admirantur credentes. Quae est ista humilis ⟨c⟩elsitudo, infirmi fortitudo, parvuli magnitudo? Profecto illud Verbum fecit haec omnia, per quod facta sunt omnia.

Chapter V.—5. A spiritual spectacle in this feast. Let us therefore, rejoicing in the Lord, celebrate the feast-day of the Lord; not only that on which He was born of the Jews, but also that on which He was made manifest to the Gentiles. It is a delight to gaze on all things and, brought together into one view, to behold them with the mind in a spiritual spectacle. Christ is born: a virgin conceives, a virgin gives birth, a virgin nurses; fruitfulness is present, and integrity is not absent. Angels announce, shepherds glorify, the heavens declare, the Magi long, kings dread, the Jews point out, the Gentiles worship: the raging are thwarted, infants are crowned, believers marvel. What is this lowly loftiness, this strength of the weak, this greatness of the little one? Assuredly that Word did all these things, through Whom all things were made.

Editors' notes and page, col. 1665

Footnotes

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1 In Floriacensi Ms.: Quid etiam de hac re scriptum esset, memoriter pronuntiaverunt: Et tu Bethlehem, etc.

In the Fleury manuscript: "What was also written on this matter they declared from memory: And you, Bethlehem," etc.

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(2) ‹anchor: spectaculo spirituali› · call in col 1665

2 In Floriacensi Ms., spectacula spiritualia.

In the Fleury manuscript, "spiritual spectacles".

(*) ‹anchor: not visible (heading of the sermon)› · call in col 1666 * Recognitus ad r. rm. v. et ad Lov.

Revised against r., rm., v., and against the Louvain edition.

(printed under page 95) (a) Alias, de Diversis 67.

Formerly, De Diversis 67.

(printed under page 95) (b) Incunctanter asserit Magos visa stella edoctos ab Angelis fuisse quod illa Christi signum esset: « Et utique audierunt, » inquit, « profecto ab Angelis, ab aliqua admonitione revelationis. » Praeterea dicit concionator, res in munera oblatas a Magis secundum consuetudinem suam, quia talia solebant offerre diis suis. At Augustinus in eorum muneribus nonnihil mysterii agnoscit in sermone 202, n. 2.

He asserts without hesitation that the Magi, when they had seen the star, were taught by Angels that it was the sign of Christ: "And surely they heard," he says, "from Angels, by some prompting of revelation." Further, the preacher says that the things were offered as gifts by the Magi according to their custom, because they used to offer such things to their gods. But Augustine recognizes some mystery in their gifts, in Sermon 202, no. 2.

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Verbum quod longe erat a nobis, caro factum est, ut habitaret in nobis (Joan. I, 3, 14). Agnoscamus itaque in tempore, per quem facta sunt tempora: et celebrantes ejus festa temporalia, praemia desideremus aeterna.

The Word, which was far from us, was made flesh, that He might dwell in us (John 1:3, 14). Let us therefore acknowledge in time Him through Whom times were made: and, celebrating His temporal feasts, let us desire eternal rewards.

SERMO CCCLXXIV. De Epiphania Domini, II.

Sermon 374. On the Epiphany of the Lord, 2.

1. Magi ad Christum stella et Angelorum revelatione perducti. Anniversaria celebratio diei hujus anniversarium sermonem a nobis exigit, debitum auribus et cordibus vestris. Hodie Salvator noster Magos ad se de tam longinqua gente perduxit. Venerunt ut adorarent infantem, Verbum Dei. Quare venerunt? Quia stellam inusitatam viderunt. Et unde eam Christi esse cognoverunt? Videre enim potuerunt stellam; numquid loqui eis potuit et dicere, Stella Christi sum? Procul dubio aliter indicatum est, per aliquam revelationem. Tamen inusitate rex natus erat, qui et ab alienis adorandus erat. Numquid non reges ante in Judaea erant nati, aut per universam terram in diversis gentibus? Quare iste adorandus, et ab alienigenis adorandus, non terrente exercitu, sed in paupertate carnis, latente majestate virtutis? Quando natus est, adoratus est a pastoribus Israelitis, quibus eum Angeli nuntiaverunt: sed Magi non erant de gente Israel. Colebant Gentium deos, hoc est daemonia; quorum fallaci decipiebantur potentia. Viderunt ergo quamdam stellam inusitatam, mirati sunt: quaesierunt sine dubio cujus esset signum, quod tam novum insolitumque viderunt. Et utique audierunt, profecto ab Angelis, ab aliqua admonitione revelationis. Quaeris fortassis, Ab Angelis bonis, an malis? Christum quidem et angeli mali, hoc est daemones, Filium Dei esse confessi sunt. Sed cur non et a bonis audierunt, quando in Christo adorando salus eorum jam quaerebatur, non iniquitas dominabatur? Potuerunt ergo illis dicere Angeli: Stella quam vidistis, Christi est, ite et adorate eum ubi natus est, et simul indicate qualis et quantus natus. Illi autem hoc audito venerunt et adoraverunt. Aurum, thus et myrrham obtulerunt, secundum consuetudinem suam. Talia enim solebant offerre diis suis.

1. The Magi led to Christ by a star and by the revelation of Angels. The yearly celebration of this day demands from us a yearly sermon, owed to your ears and hearts. Today our Saviour led the Magi to Himself from so distant a nation. They came to adore an infant, the Word of God. Why did they come? Because they saw an unwonted star. And whence did they know it to be Christ's? For they could see a star; could it speak to them and say, I am the star of Christ? Beyond doubt it was made known otherwise, through some revelation. Yet in an unwonted manner had a king been born, who was to be adored even by foreigners. Had not kings been born before in Judaea, or throughout the whole earth among the various nations? Why is this one to be adored, and to be adored by foreigners, not with an army striking terror, but in the poverty of the flesh, the majesty of His power lying hidden? When He was born, He was adored by Israelite shepherds, to whom Angels announced Him: but the Magi were not of the nation of Israel. They worshipped the gods of the Gentiles, that is, demons; by whose deceitful power they were deceived. So they saw a certain unwonted star, they marvelled: they sought, without doubt, of what that was a sign which they had seen so new and unaccustomed. And certainly they heard, assuredly from Angels, by some admonition of revelation. You ask perhaps, From good Angels, or from bad? Christ indeed even the bad angels, that is, the demons, confessed to be the Son of God. But why should they not have heard it from the good also, when in adoring Christ their salvation was now being sought, and iniquity was not holding sway? So Angels could have said to them: The star which you have seen is Christ's; go and adore Him where He has been born; and at the same time make known of what kind and how great is He who has been born. And they, having heard this, came and adored. Gold, frankincense and myrrh they offered, according to their custom. For such things they were accustomed to offer to their gods.

2. Christus ab ipsis Judaeis demonstratus Gentibus. Quod sane antequam facerent, antequam eum in civitate ubi natus fuerat invenirent, venerunt quaerentes, Ubi natus est rex Judaeorum? Nonne poterant etiam hoc revelatione cognoscere, sicut cognoverant illam stellam regis esse Judaeorum? Nonne potuit eos ad illam civitatem eadem stella perducere, sicut postea perduxit ad locum ubi Christus cum matre

2. Christ shown to the Gentiles by the Jews themselves. Before they did this, indeed, before they found Him in the city where He had been born, they came seeking, Where has the king of the Jews been born? Could they not have known this too by revelation, just as they had known that star to be the king of the Jews'? Could not the same star have led them to that city, just as it afterwards led them to the place where Christ with His mother

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running head: [SERM]O CCCLXXIV. 1666 (left part cut off)
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old-edition numerals: (none)

PL 39:1667

infans erat? Poterat sane, non tamen factum est; ut hoc a Judaeis inquirerent. Quare voluit hoc Deus a Judaeis inquiri? Ut dum ostendunt in quem non credunt, ipsa sua demonstratione damnentur. Attendite quia et nunc fiunt primitiae Gentium Magi, quanto a majori impietate liberati, tanto majorem dantes gloriam liberanti. Quaerunt, Ubi est qui natus est rex Judaeorum? Herodes, audito regis nomine, tanquam aemulus contremiscit. Vocat Legis peritos, interrogat ab eis secundum Scripturas ut indicent ubi Christus nasceretur. Illi respondent, In Bethlehem Judae. Perrexerunt Magi, et adoraverunt (Matth. II, 1-11): Judaei remanserunt, qui demonstraverunt. O magnum sacramentum! Hodie per Judaeorum codices convincimus: fiunt fideles per eorum codices. Ostendimus Paganis quod nolunt credere. Nam aliquando Pagani faciunt nobis hujusmodi quaestionem, cum vident quae scripta sunt sic impleri, ut negare omnino non possint, quod ea per Christi nomen in omnibus gentibus praesentantur, quae in sanctis codicibus praedicta recitantur, in fide regum, in eversione idolorum, in mutatione rerum humanarum: et aliquando audent, ut dicant, Vidistis ita fieri, et tanquam praedicta sint conscripsistis. Hoc poeta quidam eorum fecit: recognoscunt ista qui legerunt. Narravit quemdam apud inferos descendisse, atque in beatorum regionem venisse, demonstratosque illi Romanorum principes nascituros, quos jam ipse, qui haec scribebat, natos noverat (Virgilius, Aeneid. lib. 6, vers. 752-887). Praeterita enim narravit; sed quasi futura essent praedicta, conscripsit. Sic et vos, inquiunt nobis Pagani, vidistis haec omnia fieri, et scripsistis vobis codices, in quibus haec legantur tanquam praedicta. O gloria regis nostri! Merito Judaei a Romanis victi sunt, nec deleti. Omnes gentes a Romanis subactae, in Romanorum jura transierunt: haec gens et victa est, et in lege sua mansit, quantum ad Dei cultum attinet, patrias consuetudines ritumque custodivit. Everso etiam templo suo, exstincto sacerdotio pristino, sicut dictum est a Prophetis; servant tamen circumcisionem et morem quemdam, quo a caeteris gentibus distinguuntur. Propter quid, nisi propter testimonium veritatis? Sparsi sunt ubique Judaei, portantes codices quibus Christus praedicatur, et sicut praedictus est praesentatur, ut jam Paganis possit ostendi. Profero codicem, lego prophetam: ostendo impletam esse prophetiam. Dubitat paganus, ne forte hoc ipse confinxerim. Inimicus meus habet hunc codicem, antiquitus sibi a majoribus commendatum. Ambos inde convinco: Judaeum, quia id prophetatum et completum ego cognovi; paganum, quia non ego hoc confinxi.

was an infant? It certainly could have, yet it was not done; so that they might inquire about this from the Jews. Why did God will that this be inquired of from the Jews? So that, while they point out Him in whom they do not believe, they might be condemned by their very own pointing out. Notice that now too the Magi become the first-fruits of the Gentiles, giving greater glory to the Deliverer in proportion as they were delivered from greater impiety. They ask, Where is He who is born king of the Jews? Herod, on hearing the name of king, trembles as a rival. He summons the experts in the Law, he asks them to indicate according to the Scriptures where the Christ was to be born. They answer, In Bethlehem of Juda. The Magi went on and worshipped (Matt. 2:1–11): the Jews, who had pointed the way, stayed behind. O great mystery! Today we prove our case through the books of the Jews: men become believers through their books. We show the pagans what they are unwilling to believe. For sometimes the pagans put a question of this sort to us, when they see that the things which are written are being fulfilled in such a way that they cannot deny at all that those things are being made present through the name of Christ in all nations which are recited as foretold in the holy books: in the faith of kings, in the overthrow of idols, in the change of human affairs; and sometimes they dare to say, You saw these things happen, and you wrote them down as if they had been foretold. One of their poets did this: those who have read him recognize it. He told of a certain man who descended to the underworld and came into the region of the blessed, and was shown the Roman leaders who were to be born, whom he himself, who was writing this, already knew to have been born (Virgil, Aeneid 6, lines 752-887). For he narrated past events; but he wrote them down as if they had been foretold as future. So you too, the pagans say to us, saw all these things happen, and wrote yourselves books in which these things might be read as if foretold. O glory of our King! Rightly were the Jews conquered by the Romans, and not destroyed. All the nations subdued by the Romans passed under Roman law: this nation was both conquered and remained in its own law; as far as the worship of God is concerned, it kept its ancestral customs and rite. Even with its temple overthrown and its ancient priesthood extinguished, as was said by the Prophets, they nevertheless keep circumcision and a certain way of life by which they are distinguished from the other nations. For what reason, if not for the sake of testimony to the truth? The Jews are scattered everywhere, carrying the books in which Christ is proclaimed, and He is made present just as He was foretold, so that now He can be shown to the pagans. I bring out the book, I read the prophet: I show that the prophecy has been fulfilled. The pagan doubts, lest perhaps I made this up myself. My enemy has this book, entrusted to him from of old by his ancestors. From it I refute them both: the Jew, because I have recognized that this was prophesied and fulfilled; the pagan, because I did not make this up.

3. Sacrificium uni Deo debitum. Non ergo seducant daemonia specie divinationis incautos, et rerum temporalium male curiosos; nec superbo fastu decipientes impios, sibi sacrificiorum exigant honorem. Vere divina praedixerunt divini viri unius discipuli. Verum sacrificium, uni vero Deo debetur.

3. Sacrifice is owed to the one God. Let the demons, therefore, not lead astray by a show of divination the unwary and those wrongly curious about temporal things; nor, deceiving the impious with proud arrogance, let them demand for themselves the honour of sacrifices. Truly divine things were foretold by divine men, disciples of the One. True sacrifice is owed to the one true God.

Editors' notes and page, col. 1667

Footnotes

(1) ‹anchor: unius discipuli› · call in col 1667

1 Locus perplexus, qui in Pithoeano libro sic jacet: Vera divina praedixerunt divini viri unius Dei sunt.

A confused passage, which in the Pithou book stands thus: "True divine things they foretold; the divine men are of the one God."

(*) ‹anchor: not visible (heading of the sermon)› · call in col 1668 * Emendatus ad r. rm. v. et ad Vign.

Corrected against r., rm., v., and against Vignier's edition.

(printed under page 96) (a) Alias inter Vignerianos 9.

Formerly, no. 9 among the Vignier sermons.

(printed under page 96) (b) De auctore incerti sumus, quia sic de Herode loquitur, ut duos videatur, infanticidam nempe et alterum in Evangelio Lucae, cap. 13, nominatum confundi voluisse: quos ipse quidem Augustinus diserte distinguit in lib. 2 de Consensu Evangelistarum, cap. 7, et in lib. 22 contra Faustum, cap. 84.

We are uncertain of the author, because he speaks of Herod in such a way that he seems to have wished to merge two of them, namely the slayer of the infants and the other named in the Gospel of Luke, ch. 13; whom Augustine himself plainly distinguishes in book 2 of On the Agreement of the Evangelists, ch. 7, and in book 22 Against Faustus, ch. 84.

(printed under page 96)