PL 39 · cols. 1695–1700

Augustine, Sermones 376-387 (Classis V, Sermones dubii)

Sermons CCCLXXXVI–CCCLXXXVII

pro omnibus mortuus est. Ad hoc ergo ut aedificaret in cordibus hominum charitatem, misit diabolum foras. Quo foras? De cordibus hominum. Cupiditas intro illum mittit, charitas foras eum mittit.

died for all. For this purpose, then, that He might build up charity in the hearts of men, He cast the devil out. Out of where? Out of the hearts of men. Cupidity sends him in; charity sends him out.

CAPUT VIII. — 9. Conclusio. Nos vero, fratres, supra scriptos charitatis gradus cum grandi diligentia cogitantes, non reddamus Domino pro bonis mala. Et quia ille veniens alligavit fortem, id est diabolum, et nos omnes qui vasa ejus fuimus de potestate illius abstulit, per gratiam ipsius evacuati omnibus malis, studeamus repleri abundantibus bonis, timentes illud quod ipse Dominus dixit: Cum immundus spiritus exierit ab homine, ambulat per loca arida, quaerens requiem, et non invenit; post haec reversus inveniens domum, unde exiit, vacuam, adducit secum septem spiritus nequiores se: et facta sunt hominis illius posteriora pejora prioribus (Luc. XI, 21-26). Ne ergo et nos tale aliquid patiamur, quantum possumus elaboremus, in locis vitiorum virtutes inducere, ut possimus ad Dei misericordiam pervenire.

Chapter VIII. — 9. Conclusion. But let us, brethren, pondering with great diligence the degrees of charity written above, not render to the Lord evil for good. And since He, coming, bound the strong man, that is, the devil, and took away from his power all of us who were his vessels, let us, emptied of all evils through His grace, strive to be filled with abundant goods, fearing that which the Lord Himself said: When the unclean spirit has gone out of a man, he walks through dry places, seeking rest, and does not find it; after this, returning and finding the house from which he went out empty, he brings with him seven spirits more wicked than himself: and the last state of that man has become worse than the first (Luke 11:21–26). Lest, then, we too suffer some such thing, let us labour as much as we can to bring in virtues in the places of vices, so that we may be able to attain to the mercy of God.

SERMO CCCLXXXVI. De dilectione inimicorum.

Sermon 386. On the love of enemies.

1. Charitas etiam ad inimicos extendi debet. Preces ab ipso judice Christo traditae. Dimittendum ut dimittatur nobis. Securus apud Deum, cui roganti negatur venia a fratre. Orandum pro non rogante veniam. Intendite, fratres mei, ad charitatem, quam sic laudat Scriptura divina, ut nihil ei coaequet. Cum nos moneat Deus, ut nos invicem diligamus, numquid hoc tantum monet, ut diligas diligentem te? Haec est mutua dilectio, hoc non sufficit Deo: pervenire enim voluit usque ad inimicos diligendos, dicens: Diligite inimicos vestros, benefacite eis qui oderunt vos, et orate pro eis qui vos persequuntur; ut sitis filii Patris vestri qui in coelis est, qui solem suum oriri facit super bonos et malos, qui pluit super justos et injustos (Matth. V, 44 et 45). Quid dicis? diligis inimicum tuum? Respondebis forte: Per infirmitatem non possum. Sed profice, et age ut possis: maxime quia oraturus es judicem, quem fallere nemo potest, qui acturus est causam tuam. Interpella ergo hunc judicem, ubi nullus tabellarius conturbat, nullus officialis removet, nullus emitur advocatus qui possit pro te preces effundere, aut verba dicere quae non didicisti: sed ipse Filius Dei unicus aequalis Patri, sedens ad dexteram Patris, illius assessor, tuus judex, docuit te pauca verba, quae quivis idiota potest tenere et dicere, et in eis constituit tibi causam tuam; docuit te jus coeleste quomodo preceris. Sed forsitan respondebis: Per quem peto? per me, an per alium? Qui te docuit orare, ipse pro te allegat precem, quia tu reus eras. Gaude, quia ille erit tunc judex tuus, qui modo advocatus tuus est. Ideo ergo quia oraturus es, acturus

1. Charity ought to be extended even to enemies. Prayers handed down by Christ the judge Himself. We must forgive, that we may be forgiven. He is secure before God to whom, when he asks, pardon is refused by a brother. We must pray for one who does not ask pardon. Attend, my brethren, to charity, which divine Scripture so praises that it makes nothing equal to it. When God admonishes us to love one another, does He admonish only this, that you love the one who loves you? That is mutual love; this does not suffice for God: for He willed to reach even as far as the loving of enemies, saying: Love your enemies, do good to those who hate you, and pray for those who persecute you; that you may be sons of your Father Who is in heaven, Who makes His sun rise upon the good and the evil, Who rains upon the just and the unjust (Matt. 5:44–45). What do you say? do you love your enemy? You will perhaps answer: Through weakness I cannot. But make progress, and act so that you may be able: above all because you are about to plead before a judge whom no one can deceive, Who is to try your case. Approach this judge, then, where no courier causes disturbance, no court officer turns you away, no advocate is bought who could pour out prayers for you or speak words which you have not learned: but the only Son of God Himself, equal to the Father, sitting at the right hand of the Father, His assessor, your judge, has taught you a few words, which any unlettered person can retain and say, and in them He has set out your case for you; He has taught you heavenly law, how you should pray. But perhaps you will answer: Through whom do I petition? through myself, or through another? He Who taught you to pray, He Himself presents the prayer on your behalf, because you were the accused. Rejoice, because He will then be your judge Who now is your advocate. Therefore, then, since you are about to pray, about to plead

Editors' notes and page, col. 1695

Footnotes

(1) ‹anchor: docuit te jus coeleste› · call in col 1695

Forte, docuit te jurisperitus coelestis.

Perhaps docuit te jurisperitus coelestis ("the heavenly lawyer taught you").

(*) ‹anchor: not visible (heading of SERMO CCCLXXXVI, above the crop)› · call in col 1695 Emendatus ad cl. et ad Am. Er. Par. Lov.

Corrected against cl. and the Amerbach, Erasmus, Paris and Louvain editions.

(printed under page 110)

(a) ‹anchor: not visible (in the end of Sermo 385, above the crop)› · call in col 1695

Vide Append. serm. 16, n. 4.

See the Appendix, Sermon 16, n. 4.

(printed under page 110)

(b) ‹anchor: not visible (heading of SERMO CCCLXXXVI)› · call in col 1695

Alias, de Tempore 170.

Elsewhere, [Sermon] 170 de Tempore.

(printed under page 110)

De hoc sermone dubitarunt Lovanienses. Verlinus pronuntiavit nihil habere Augustini. Contra Vindingus solum excipi voluit exordium et conclusionem, reliquum Augustini esse affirmans.

The Louvain editors had doubts about this sermon. Verlinus declared that it has nothing of Augustine. Vindingus, on the contrary, wanted only the opening and the conclusion excepted, affirming the rest to be Augustine's.

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PL 39:1696

es causam tuam paucis verbis, venturus ad illa verba: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Dicit enim tibi Deus: Quid mihi das, ut ego dimittam tibi debita tua? Quale munus offers, quale sacrificium conscientiae tuae imponis altaribus meis? Continuo docuit te quid petas et quid offeras. Petis, Dimitte nobis debita nostra: et tu offers, quid? Sicut et nos dimittimus debitoribus nostris. Debitor es ei qui falli non potest: habes et tu debitorem. Dicit tibi Deus: Tu debitor meus es, ille debitor tuus; hoc facio ego tibi debitori meo, quod tu feceris debitori tuo. Inde offers mihi munus, unde peperceris debitori tuo. Rogas me pro misericordia, tu noli esse piger in misericordia. Attende quod Scriptura dicit, Misericordiam volo magis quam sacrificium (Osee VI, 6). Noli offerre sacrificium sine misericordia; quia non remittuntur tibi peccata tua, nisi offeras cum misericordia. Sed forte dicis: Non habeo peccata. Quantumvis cautus sis, frater, tamen in carne vivens in saeculo, agis inter pressuras et angustias, et inter innumerabilia tentamenta versaris; non poteris esse sine peccato. Certe dicit tibi Deus: Securus esto de peccato, noli dimittere si non habes quod ego tibi dimittam, sed magis exige si nihil debes: si autem debitor es, magis gratulare te habere debitorem, in quo facias quod fiat in te. Audi me, et discute te, quia vel de paucis probis, qui possunt veraciter orare orationem dominicam, veraciter dicere, Domine, dimitte mihi, sicut et ego dimitto. Non fallaciter, non ficte, ex corde vero fac, ut et in te verum fiat. Si enim qui te laesit, qui in te peccavit, petit a te veniam, et ignoscis; jam potes securus dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Nam si resistis roganti, contemneris et tu cum rogaveris. Clausisti contra pulsantem, clausum invenies, cum pulsaveris. Nam si aperueris viscera indulgentiae roganti te, aperiet et tibi Deus, cum rogaveris eum. Modo enim illos alloquor, qui petunt veniam a fratribus suis christianis, et non accipiunt. Ecce tu si concesseris, securus orabis. Ille vero, si te rogaverit, et si non concesseris, quomodo securus eris? Quisquis enim es qui peccasti, et veniam non meruisti, noli timere, interpella Deum ipsius et tuum: debita enim sunt: numquid poterit debita exigere servus, quae donaverit dominus? Si forte non te rogaverit qui in te peccavit, si veniam non deprecatur; si peccaverit, insuper adhuc et irascitur, tu quid facies? dimittis, an non dimittis? Ecce non dimisisti. Quare? Quia non rogavit. Si propterea non dimisisti, quia non rogavit, noli titubare in dominica oratione, securus illam dic, non tibi pectus percutias, quia non roganti non dimisisti. Ergo ille qui non rogavit, remansit: exigitur, prorsus exigitur ab illo: verumtamen

your case in a few words, coming to those words: Forgive us our debts, as we also forgive our debtors (Matt. 6:12). For God says to you: What do you give Me, that I may forgive you your debts? What gift do you offer, what sacrifice of your conscience do you lay upon My altars? At once He taught you what to ask and what to offer. You ask, Forgive us our debts: and you offer, what? As we also forgive our debtors. You are a debtor to Him Who cannot be deceived: you too have a debtor. God says to you: You are My debtor, he is your debtor; I do this to you, My debtor, which you have done to your debtor. You offer Me a gift from this, from your having spared your debtor. You ask Me for mercy; do not you be sluggish in mercy. Attend to what Scripture says, I desire mercy rather than sacrifice (Hos. 6:6). Do not offer sacrifice without mercy; for your sins are not forgiven you unless you offer with mercy. But perhaps you say: I have no sins. However careful you may be, brother, yet living in the flesh in this world, you go about amid pressures and straits, and you move amid countless temptations; you will not be able to be without sin. Certainly God says to you: Be secure about sin, do not forgive if you have nothing that I should forgive you, but rather exact [payment] if you owe nothing: but if you are a debtor, rather rejoice that you have a debtor, in whom you may do what is to be done in you. Hear me, and examine yourself, because even of the few upright who can truly pray the Lord's Prayer, truly say, Lord, forgive me, as I also forgive. Not deceitfully, not feignedly, do it from a true heart, so that in you too it may come true. For if he who hurt you, who sinned against you, asks pardon of you, and you forgive; you can now securely say, Forgive us our debts, as we also forgive our debtors. For if you resist the one who asks, you too will be scorned when you ask. You have shut [the door] against the one knocking; you will find it shut when you knock. For if you open the bowels of indulgence to the one who asks you, God too will open to you when you ask Him. For now I am addressing those who ask pardon of their Christian brothers, and do not receive it. See, if you grant it, you will pray securely. But as for him, if he has asked you, and if you do not grant it, how will you be secure? For whoever you are who have sinned, and have not obtained pardon, do not be afraid; appeal to his God and yours: for they are debts: can a servant exact debts which his lord has forgiven? If perhaps he who sinned against you has not asked you, if he does not beg pardon; if, having sinned, he is moreover still angry, what will you do? Do you forgive, or do you not forgive? See, you have not forgiven. Why? Because he did not ask. If you did not forgive for this reason, because he did not ask, do not falter in the Lord's Prayer, say it securely, do not beat your breast because you did not forgive one who did not ask. Therefore he who did not ask has remained [in debt]: it is exacted, it is utterly exacted from him:

Editors' notes and page, col. 1696

Footnotes

(1) ‹anchor: de paucis probis, qui possunt› · call in col 1696

Er., quia vel de paucts prodest, qui possint. Lugd. Ven., quia vel de paucis prodest, qui possunt. Lov., quia vel de paucis prodis, qui possunt. M.

Erasmus reads quia vel de paucis prodest, qui possint; the Lyons and Venice editions, quia vel de paucis prodest, qui possunt; Louvain, quia vel de paucis prodis, qui possunt. M.

(printed under page 110)

(2) ‹anchor: quomodo securus eris› · call in col 1696

Forte, erit.

Perhaps erit ("will he be").

(printed under page 110)

(a) ‹anchor: quia vel de› · call in col 1696

Forte, si tu es de.

Perhaps si tu es de ("if you are among").

(printed under page 110)

(b) ‹anchor: quae donaverit dominus› · call in col 1696

Vide serm. 211, nn. 3 et 4.

See Sermon 211, nn. 3 and 4.

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misprint kept as printed: footnote 1, "paucts" (for paucis) in the Erasmus reading (QA Q3).

PL 39:1697

in te sit perfecta charitas, roga pro non rogante; quia rogas pro multum periclitante.

nevertheless let there be perfect charity in you: ask on behalf of one who does not ask; for you are asking on behalf of one in great peril.

2. Christi exemplum orantis pro insultantibus et interficientibus. Exemplum Stephani. Hic jam attende Magistrum et Dominum tuum, non in cathedra sedentem, sed in ligno pendentem, circumspectis undique turbis inimicorum et dicentem: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Vide magistrum, audi imitatorem. Numquid tunc Dominus Christus pro rogantibus rogavit, et non potius pro insultantibus et interficientibus? Numquid deseruit medicus officium suum, quia phreneticus saeviebat? Dic enim, Ignosce illis, quia nesciunt quid faciunt. Salvatorem occidunt, quia salutem non quaerunt. E contra et tu forsitan dicturus es: Et quando ego hoc possum quod Dominus potuit? Quare hoc dicis? Attende ubi hoc facit; attende quia in cruce hoc fecit, non in coelo. Semper enim Deus in coelo cum Patre: in cruce autem pro te homo, ubi se imitandum praebuit omnibus. Pro te enim misit ipsam vocem, ut ab omnibus audiretur. Nam potuit pro illis orare in silentio, sed tu non haberes exemplum. Sed si multum est ad te Dominus, non sit ad te multum servus. Non potes imitari Dominum tuum, cum penderet in cruce? Stephanum servum ejus, cum l⟨a⟩pidaretur, attende. Primum ait tanquam servus ad Dominum, Domine Jesu, accipe spiritum meum; et post haec genu flexo ait, Domine, ne statuas illis hoc peccatum (Act. VII, 58 et 59): et cum hoc dixisset, obdormivit in requie dilectionis. Pacem pinguissimam invenit, quia pacem inimicis optavit. Numquid et ipse tunc pro rogantibus rogavit, et non pro saevientibus, pro lapidantibus et interficientibus? Habes exemplum, disce, vide quomodo pro se stans oravit, et pro illis genu flexit. Putamus, fratres, quia plus eos diligit, quam se ipsum? Pro se vero stans tanquam justus, facile exaudiebatur. Nam pro iniquis genu figendum erat. Ostendit ergo dilectionem usque ad inimicos veniam rogantes. Ergo, fratres, propter securitatem dominicae orationis, rogantibus ex corde dimittite, et ut Dominus vobis vestra peccata dimittat in hoc mortali corpore et futuro usque in saecula, etc.

2. The example of Christ praying for those who mocked and killed Him. The example of Stephen. Here now consider your Master and Lord, not sitting on a teacher's chair, but hanging on the wood, with the crowds of His enemies looked upon all around, and saying: Father, forgive them, for they do not know what they are doing (Luke 23:34). See the master, hear the imitator. Did the Lord Christ then ask on behalf of those who were asking, and not rather on behalf of those who were mocking and killing Him? Did the physician abandon his duty because the madman was raging? Say then: Forgive them, for they do not know what they are doing. They kill the Saviour because they do not seek salvation. On the other hand you too are perhaps going to say: And when can I do this, which the Lord was able to do? Why do you say this? Consider where He does this; consider that He did this on the cross, not in heaven. For as God He is always in heaven with the Father; but on the cross, for you, He is man, where He offered Himself to all to be imitated. For it was for you that He sent forth that very utterance, so that it might be heard by all. For He could have prayed for them in silence, but then you would not have an example. But if the Lord is too much for you, let the servant not be too much for you. Can you not imitate your Lord, when He hung on the cross? Consider Stephen His servant, when he was being stoned. First he says, as a servant to his Lord: Lord Jesus, receive my spirit; and after this, with knee bent, he says: Lord, do not lay this sin against them (Acts 7:58–59): and when he had said this, he fell asleep in the repose of love. He found the richest peace, because he wished peace for his enemies. Did he too then ask on behalf of those who were asking, and not on behalf of those who were raging, those who were stoning and killing him? You have an example: learn, see how he prayed standing for himself, and for them bent the knee. Do we think, brothers, that he loves them more than himself? For himself, standing as a just man, he was readily heard. But for the wicked the knee had to be bent. So he showed love reaching even to enemies asking pardon. Therefore, brothers, for the sake of the security of the Lord's Prayer, forgive from the heart those who ask, and so that the Lord may forgive you your sins in this mortal body and in the [life] to come unto the ages, etc.

SERMO CCCLXXXVII. De correptione proximi.

Sermon 387. On the correction of one's neighbour.

1. Corripiendi cura sacerdotibus imposita. Sermo Dei adversarius noster. Frequenter in Scripturis sanctis audivit Charitas vestra, fratres dilectissimi, in quo sint sacerdotes periculo constituti, si noluerint implere illud quod contestatur Apostolus, Praedica verbum, insta opportune, importune; argue, increpa, obsecra cum omni patientia et doctrina (II Tim. IV, 2). Et quia tam grave pondus imminet cervicibus nostris, quibus dicitur, Si non annuntiaveris iniquo iniquitatem

1. The care of correcting is laid upon priests. The word of God is our adversary. Frequently in the holy Scriptures your Charity has heard, dearly beloved brothers, in what peril priests are placed if they are unwilling to fulfil what the Apostle solemnly charges: Preach the word, press on in season, out of season; reprove, rebuke, entreat with all patience and teaching (2 Tim. 4:2). And since so heavy a weight hangs over our necks, to whom it is said: If you do not announce to the wicked man the iniquity

Editors' notes and page, col. 1697

Footnotes

(1) ‹anchor: ad inimicos veniam rogantes› · call in col 1697

Forte, non rogantes.

Perhaps non rogantes ("not asking").

(*) ‹anchor: SERMO CCCLXXXVII› · call in col 1697 Emendatus ad duos cl. ad gr. rm. v. et ad Am. Er. Par. Lov.

Corrected against two cl., against gr. rm. v., and against the Amerbach, Erasmus, Paris and Louvain editions.

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(a) ‹anchor: SERMO CCCLXXXVII *› · call in col 1697

Alias, 5 inter Homilias 50.

Elsewhere, no. 5 among the Fifty Homilies.

(printed under page 111)

(b) ‹anchor: De correptione proximi› · call in col 1697

Augustino nec exordium convenit, nec conclusio. Res inter se invenuste cohaerent, et nimium neglecta est in dictis perspicuitas et elegantia. Congesta hic putamus Augustini aut verba, aut sensus.

Neither the opening nor the conclusion suits Augustine. The matter hangs together inelegantly, and clarity and elegance of expression are too much neglected. We think that either Augustine's words or his thoughts have been heaped together here.

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PL 39:1698

suam, sanguinem ejus de manu tua requiram (Ezech. III, 18); necesse nobis est quoscumque negligentes aut secrete aut publice castigare. Sed quando corripimus, ille quem corripimus, si malus est, attendit a quo corripiatur; et facilius in correptore suo quam in se libenter agnoscit quod corrigat. Et si vera invenerit, quae et ipse dicat in eum a quo corripitur, gaudet. Quando melius gauderet de sua sanitate correctus, quam de alieno languore correptus? Ecce puta verum esse quod dicis; invenisti aliquid in homine a quo reprehensus es: tamen per illum tibi veritas loquebatur; per malum, per iniquum tibi veritas loquebatur. Quaeris quid reprehendas in homine: inveni potius quid reprehendas in veritate. Velis nolis, illa est adversaria tua, in qua non invenis quod accuses. Illam fac amicam, si potes. Adversarius tuus sermo Dei est: proferat eum peccator, proferat eum justus; sermo Dei est, inculpabilis est. Ipse est adversarius tuus: concorda cum eo, cum es cum illo in via. Via vita ista est. Adversarius omnium iniquorum sermo Dei est. Parum tibi est quod cum esset manens in sua beatissima et secretissima sede, venit ad te, ut esset tecum in via, et tecum voluit comitari? ut cum ambulas, et in potestate habes, componas causam tuam, et dicas, Quando finiturus es viam? et cum finieris viam, non erit cum quo causam tuam componere possis: et adversarius tradet te judici, judex autem ministro, minister autem in carcerem. Non exies inde, donec reddideris novissimum quadrantem (Matth. V, 25, 26). Est tecum verbum Dei, quasi adversarius in via: habes in potestate, compone. Quid a te quaerit adversarius iste, ut concordes cum illo? quid, nisi salutem tuam? Ambulat cum adversariis suis, et dicit eis ut concordent cum illo. Fiat: nondum finita est via. Quod heri non est factum, fiat hodie. Nondum finita est via: quid exspectatis quousque finiatur? Cum finita fuerit, non erit alia ubi cum adversario concordetis. Judex restat, minister et carcer. Multis haec via: cum sibi plures promitterent in ea annos, subito finita est. Sed ecce fac quia longa erit via tua, et semper tecum adversarius tuus ambulet: non erubescis, tanto tempore cum tali adversario habere discordiam? Sermo Dei, quantum est in ipso, amicus tuus est: adversarium tu tibi eum facis. Ipse enim tibi bene vult, tu tibi e contrario male. Ille jubet, Non fureris; tu furaris: ille jubet, Non adulteres; tu adulteras: ille jubet, Fraudem non facias; tu facis: vetat te jurare; tu falsum juras: facis contra omnia quae dicit; tu tibi sermonem Dei facis inimicum. Nec mirum, quando tu tibi ipse ini⟨m⟩icus es. Qui enim diligit iniquitatem, odit animam suam (Psal. X, 6). Si ergo diligendo iniquitatem odisti animam tuam, miraris quia odisti sermonem Dei, qui be⟨n⟩e vult animae tuae?

that is his own, his blood I will require at your hand (Ezek. 3:18); it is necessary for us to chastise any who are negligent, either privately or publicly. But when we rebuke, the one whom we rebuke, if he is wicked, pays attention to who is rebuking him; and he more easily and gladly recognizes in his rebuker than in himself something to correct. And if he finds true things which he too might say against the one by whom he is rebuked, he rejoices. When would he better rejoice, as one corrected, over his own health, than as one rebuked, over another's sickness? Look, suppose that what you say is true; you have found something in the man by whom you were reproved: yet through him truth was speaking to you; through a wicked man, through an unjust man, truth was speaking to you. You seek what to reprove in the man: rather find what you can reprove in the truth. Whether you will or not, it is your adversary, and in it you find nothing to accuse. Make it your friend, if you can. Your adversary is the word of God: let a sinner bring it forward, let a righteous man bring it forward; it is the word of God, it is blameless. It is your adversary: come to agreement with it, while you are with it on the way. The way is this life. The adversary of all the wicked is the word of God. Is it a small thing to you that, while He was abiding in His most blessed and most secret seat, He came to you, to be with you on the way, and willed to accompany you? so that while you are walking, and have it in your power, you may settle your case, and say, When are you going to finish the way? and when you have finished the way, there will be no one with whom you can settle your case: and the adversary will hand you over to the judge, and the judge to the officer, and the officer into prison. You will not go out from there until you have paid the last farthing (Matt. 5:25–26). The word of God is with you, as an adversary on the way: you have it in your power, settle. What does this adversary ask of you, that you should agree with it? what, except your salvation? It walks with its adversaries, and tells them to agree with it. Let it be done: the way is not yet finished. What was not done yesterday, let it be done today. The way is not yet finished: why do you wait until it is finished? When it has been finished, there will be no other [way] where you may agree with the adversary. There remain the judge, the officer and the prison. For many this way, while they promised themselves many years in it, has suddenly been finished. But look, suppose that your way will be long, and that your adversary always walks with you: are you not ashamed to be at discord with such an adversary for so long a time? The word of God, as far as lies in it, is your friend: you make it an adversary to yourself. For it wishes you well, while you on the contrary wish yourself ill. It commands, Do not steal; you steal: it commands, Do not commit adultery; you commit adultery: it commands, Do not commit fraud; you commit it: it forbids you to swear; you swear falsely: you act against everything it says; you make the word of God an enemy to yourself. No wonder, since you yourself are an enemy to yourself. For he who loves iniquity hates his own soul (Ps. 10:6). If then by loving iniquity you have hated your own soul, do you wonder that you have hated the word of God, which wishes your soul well?

2. Correptio proximo non ex odio adhibenda. Ergo tacebimus, et neminem omnino corripiemus? Corripiamus plane, sed prius nos. Proximum vis corripere: nihil est tibi te ipso prop⟨i⟩n⟨q⟩uius. Quid is longe?

2. Rebuke is not to be applied to a neighbour out of hatred. Shall we then keep silent, and rebuke no one at all? Let us certainly rebuke, but ourselves first. You want to rebuke your neighbour: nothing is nearer to you than you yourself. Why do you go far away?

Editors' notes and page, col. 1698

Page

running head: [SE]RMO CCCLXXXVII. 1698 (cut at left edge; column number poorly printed, reads like 1098)
marginal letters: (none)
old-edition numerals: (none)
other: the word longe was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1699

PL 39:1699

Te habes ante te. Quid enim Dominus ait per Scripturam ? Diliges proximum tuum tanquam te ipsum (Matth. XXII, 39). Si ergo te ipsum non diligis, proximum quomodo diligis ? Regulam dilectionis in proximum ex te accepisti. Diligo eum, inquies. Ideo dico, prius te dilige, et dic tibi. Si autem vere ex dilectione dicis, manifestum est quod intus egit aliquid verbum quod procedit. Sed timendum est ne te non diligas, et velis alium corripere, et facias hoc cum odio. Si autem odisti fratrem, leviora objicis quam facis. Qui odit fratrem suum, homicida est (I Joan. III, 15). Audistis, hodie lecta est Epistola Joannis. Ait Scriptura, ne contemnerent homines quae intus habent in corde, et illa accusarent quae fiunt per corpus, jam qui odit fratrem suum, dixit, homicida est. Nondum manus armata est, nondum faucem obsedit, nondum insidias praeparavit, nondum venena quaesivit, et reus in oculis Dei concepto odio jam tenetur. Adhuc vivit quem quaerit occidere, et occidisse jam judicatur. Si ergo cum odio corripis, audes aliquem homicida corripere ? An quia non te tenent homines, et ducunt te ad judicem, ideo in oculis summi Dei et judicis non agnoscis crimen tuum ? Si non vis agnoscere crimen tuum, agnosces poenam tuam. Non enim ille parcit homicidis. Sed corrigo me, inquis, cum sum in via. Corrige ergo te, et tunc poteris fratrem corripere. Leviora objicis, graviora committis. Festucam vides in oculo fratris tui, trabem autem in oculo tuo non vides (Matth. VII, 3). Hoc enim dixit Dominus propter homines qui cum odio corripiunt. Irascentem corripis, et tu odio contabescis ? Appende in statera considerationis iram et odium. Quid est ira ? Fervor quidam animi. Ad praesens displicet tibi. Jam in te ira ista inveterata est, ideo fecit odium. Ira festuca est, trabes futura crescendo. Sicut enim festuca crescit in trabem, sic ira inveterata fit odium. Jam tu odisti, et corripis irascentem : jam in illo festuca displicet, in te adhuc trabes placet. Vultis scire quantum intersit ? Saepe invenimus irasci patres filiis : patrem odisse filium difficile invenies. Filio quem diligit, irasci potest pater : Irascitur et amat, potest dici ; Odit et amat, non potest dici. Hoc dixi propter homines qui minora in aliis puniunt, in se majora non puniunt.

You have yourself before you. For what does the Lord say through the Scripture? You shall love your neighbour as yourself (Matt. 22:39). If therefore you do not love yourself, how do you love your neighbour? You have received the rule of love towards your neighbour from yourself. I love him, you will say. Therefore I say: first love yourself, and speak to yourself. But if you truly speak out of love, it is clear that the word that comes forth has done something within. But it is to be feared that you do not love yourself, and wish to rebuke another, and do this with hatred. But if you have hated your brother, you charge lighter things than you do. Whoever hates his brother is a murderer (1 John 3:15). You have heard; today the Epistle of John was read. Scripture, lest men should despise the things they have within in the heart and accuse those things which are done through the body, said: now whoever hates his brother is a murderer. Not yet is the hand armed, not yet has he beset the pass, not yet has he prepared ambushes, not yet has he sought out poisons, and already in the eyes of God he is held guilty for the hatred he has conceived. The one whom he seeks to kill still lives, and already he is judged to have killed. If then you rebuke with hatred, do you, a murderer, dare to rebuke anyone? Or, because men do not seize you and lead you to the judge, do you therefore not acknowledge your crime in the eyes of the supreme God and Judge? If you will not acknowledge your crime, you will acknowledge your punishment. For He does not spare murderers. But I correct myself, you say, while I am on the way. Correct yourself, then, and then you will be able to rebuke your brother. You charge lighter things, you commit graver ones. You see the speck in your brother's eye, but the beam in your own eye you do not see (Matt. 7:3). For the Lord said this on account of men who rebuke with hatred. You rebuke one who is angry, and you waste away with hatred? Weigh anger and hatred in the balance of consideration. What is anger? A certain heat of the mind. For the present it displeases you. Now in you that anger has grown old; therefore it has produced hatred. Anger is a speck, a future beam by growing. For as a speck grows into a beam, so anger grown old becomes hatred. Now you hate, and you rebuke one who is angry: now in him the speck displeases you, in yourself the beam still pleases you. Do you wish to know how great the difference is? We often find fathers angry with their sons: a father who hates his son you will hardly find. With a son whom he loves a father can be angry: He is angry and loves, can be said; He hates and loves, cannot be said. I have said this on account of men who punish lesser things in others and do not punish greater things in themselves.

3. Conclusio. Haec ergo, fratres charissimi, salubriter cogitantes, faciamus amicitias cum adversario nostro, dum sumus in via cum illo ; hoc est, consentiamus verbo Dei, dum adhuc sumus in hac vita : quia postea cum de hoc saeculo transierimus, nulla compositio vel aliqua satisfactio remanebit. Judex restat, et minister, et carcer. Ut ergo haec omnia, Domino auxiliante, possimus implere, diligamus toto corde non solum amicos, sed etiam inimicos : ut in nobis impleatur illud quod scriptum est, Omnis lex in uno sermone impleatur in vobis, Diliges proximum tuum, tanquam te ipsum (Galat. V, 14) ; et illud, Charitas operit multitudinem peccatorum (I Petr. IV, 8). Quam

3. Conclusion. Therefore, dearest brethren, considering these things to our profit, let us make friends with our adversary while we are on the way with him; that is, let us consent to the word of God while we are still in this life: because afterwards, when we have passed from this world, no settlement or any satisfaction will remain. There remain the judge, and the officer, and the prison. So then, that with the Lord's help we may be able to fulfil all these things, let us love with our whole heart not only friends but also enemies: so that in us may be fulfilled that which is written, The whole law is fulfilled in you in one saying, You shall love your neighbour as yourself (Gal. 5:14); and that other, Charity covers the multitude of sins (1 Pet. 4:8). Which

Editors' notes and page, col. 1699

Footnotes

(a) ‹anchor: not visible (call above the crop)› · call in col 1699

Id est, locum insidiis opportunum.

That is, a place suited for an ambush.

(*) ‹anchor: not visible (heading of SERMO CCCLXXXVIII, above the crop)› · call in col 1700 Emendatus ad duos cl. ad gr. r. rm. v. et ad Am. Er. Par. Lov.

Corrected against two cl., against gr. r. rm. v., and against the Amerbach, Erasmus, Paris and Louvain editions.

(printed under page 112)