PL 52 · cols. 320–322

Peter Chrysologus, Sermo XLIII (De oratione, jejunio et eleemosyna)

Sermon XLIII

SERMO XLIII. De oratione, jejunio et eleemosyna.

SERMON 43. On prayer, fasting and almsgiving.

Populis populariter est loquendum; communio compellanda est sermone communi; omnibus necessaria dicenda sunt more omnium; naturalis lingua chara simplicibus, doctis dulcis: docens loquatur omnibus profutura; ergo hodie imperito verbo veniam dent periti. Tria sunt, tria, fratres, per quae stat fides, constat devotio, manet virtus. Oratio, jejunium, misericordia. Quod oratio pulsat, impetrat jejunium, misericordia accipit. Oratio, misericordia, jejunium, sunt haec tria unum, dant haec sibi invicem vitam. Est namque orationis anima jejunium; jejunii vita misericordia est. Haec nemo rescindat, nesciunt separari. Horum qui unum tantum habet, vel ista qui simul non habet, nihil habet. Ergo qui orat, jejunet; qui jejunat, misereatur: audiat petentem, qui petens optat audiri; auditum Dei aperit sibi, qui suum supplicanti non claudit auditum. Jejunium jejunator intelligat; esurientem sentiat, qui vult Deum sentire quod esurit; misereatur, qui misericordiam sperat; pietatem qui quaerit, faciat; qui praestare sibi vult, praestet. Improbus petitor est, qui quod alii negat sibi postulat. Homo, esto tibi misericordiae forma; sic quomodo vis, quantum vis, quam cito vis, misericordiam tibi fieri; tam cito aliis tantum, taliter ipse miserere. Ergo oratio, misericordia, jejunium, sint unum patrocinium pro nobis ad Deum, pro nobis haec advocatio sint una, una haec pro nobis oratio sint triformis.

To the peoples one must speak in the people's way; the community must be addressed in common speech; things needful to all must be said in the manner of all; natural language is dear to the simple, sweet to the learned: let the one who teaches speak what will profit all; therefore today let the skilled grant pardon to an unskilled word. There are three things, three, brethren, through which faith stands, devotion holds firm, virtue abides: prayer, fasting, mercy. What prayer knocks for, fasting obtains, mercy receives. Prayer, mercy, fasting — these three are one, these give life to one another in turn. For fasting is the soul of prayer; mercy is the life of fasting. Let no one tear these apart; they know not how to be separated. Whoever has only one of these, or does not have them together, has nothing. Therefore let him who prays fast; let him who fasts show mercy: let him hear the one who asks, who in asking desires to be heard; he opens God's hearing to himself who does not close his own hearing to the suppliant. Let the faster understand fasting; let him feel for the hungry who wishes God to feel that he hungers; let him show mercy who hopes for mercy; let him who seeks kindness do it; let him who wishes it to be granted to himself grant it. He is a shameless petitioner who demands for himself what he denies to another. Man, be to yourself the pattern of mercy; in the way you wish, in the measure you wish, as quickly as you wish mercy to be done to you — so quickly, in such measure, in such a way, show mercy yourself to others. Therefore let prayer, mercy, fasting be one patronage for us before God, let these be one advocacy for us, let these be one threefold prayer for us.

Haec sunt, fratres, haec sunt quae tenent coeli arcem, quae secretum Dei judicis pulsant, quae ante tribunal Christi causas humani generis exsequuntur, quae injustorum petunt indulgentiam, reorum veniam promerentur. Haec cui in coelestibus non assistunt, ipse non subsistit in terris; haec cum teneant in coelestibus principatum, in terris rerum summam moderantur; haec regunt prospera, haec adversa propellunt; vitia exstinguunt ista, virtutes ista succendunt; haec reddunt casta corpora, corda pura, haec pacem membris, mentibus dant quietem; humanos ista sensus scholam faciunt disciplinae, per haec in templum Dei pectora humana consurgunt; haec hominem praestant angelum, homini Deitatis deferunt haec honorem. Hinc est, quod fit

These are they, brethren, these are they which hold the citadel of heaven, which knock at the inner chamber of God the judge, which plead the causes of the human race before the tribunal of Christ, which ask indulgence for the unjust and win pardon for the guilty. He for whom these do not stand by in the heavens does not himself stand firm on earth; these, since they hold the sovereignty in the heavens, govern the sum of things on earth; these rule prosperity, these drive off adversity; these quench vices, these kindle virtues; these render bodies chaste, hearts pure; these give peace to the members, quiet to minds; these make the human senses a school of discipline; through these human breasts rise up into a temple of God; these render man an angel, these confer on man the honour of the Godhead. Hence it is that

Editors' notes and page, col. 320

Footnotes

S. Augustinus, de Trinit. lib. XIV cap. 15, ait: Nisi popularia praeponerentur, deficeret fides simplicium. Vide ut pro auditoribus accommodate Auctor noster loquatur, et ut Latino sermone utatur in declamandis homiliis, ut serm. 159. MITA.

St Augustine, On the Trinity, book XIV, chapter 15, says: Unless things suited to the people were set first, the faith of the simple would fail. See how our Author speaks in a way fitted to his hearers, and how he uses the Latin tongue in declaiming his homilies, as in sermon 159. MITA.

(printed under page 162)

(d) ‹anchor: Horum qui unum› · call in col 320

Corruptum in editionibus locum ex ms. Caesenae restituimus.

We have restored from the Cesena manuscript a passage corrupt in the editions.

(printed under page 162)

(e) ‹anchor: esto tibi misericordiae› · call in col 320

Scilicet vel regula, vel exemplar, vel norma, ut inferius.

That is to say, either rule, or pattern, or standard, as below.

(printed under page 162)

(f) ‹anchor: coeli arcem, quae› · call in col 320

Penetrale, interiora domus, ut superius: terribilis est secreto.

The inner chamber, the inner parts of the house, as above: he is terrible in his secret place.

(printed under page 162)

PL 52:321

horum suffragio Moyses Deus (Exod. III), et ad triumphos militares sibi omnia mandat elementa: jubet mare discedere, durari undas, profunda siccari (Exod. XIV), coelum pluere; dat frumenta, ventos spargere cogit carnes (Exod. XVI); noctem splendore solis illustrat, solem nubis temperat velamento (Exod. XIII); petram percutit, ut de recenti vulnere frigida sitientibus det fluenta (Num. XX); primus dat terris legem coeli, scribit vitae normam, figit terminos disciplinae (Exod. XXIV, XXXV). Per haec Elias nescit mortem, relinquit terras, coelos intrat, commoratur angelis, convivit Deo: et terrenus hospes supernas possidet mansiones (IV Reg. II). Per ista Joannes fit angelus in carne, coelestis in terra, et auditu, visu, tactu, totam solus capit, tenet, complectitur Trinitatem. Et nos, fratres, si volumus Moysi gloriae, Eliae vitae, Joannis virtutibus, omnium sanctorum meritis applicari, insistamus orationi, vacemus jejunio, misericordiae serviamus. Qui in his vixerit, qui per ista fuerit communitus, jacula peccati, diaboli tela, mundi machinas, vitiorum cuneos, mala carnis, voluptatum laqueos, arma mortis, Christianus armiger, bellator Dominicus non timebit.

by the support of these Moses becomes God (Exod. 3), and commands all the elements to [serve] his military triumphs: he bids the sea withdraw, the waves harden, the depths be dried (Exod. 14), the sky rain; he gives grain, he compels the winds to scatter flesh (Exod. 16); he lights up the night with the splendour of the sun, he tempers the sun with the veil of a cloud (Exod. 13); he strikes the rock, that from a fresh wound it may give cool streams to the thirsty (Num. 20); he first gives to the earth the law of heaven, writes the rule of life, fixes the bounds of discipline (Exod. 24, 35). Through these Elias knows not death, leaves the earth, enters the heavens, dwells with angels, lives with God: and the earthly guest possesses the mansions above (2 Kgs. 2). Through these John becomes an angel in the flesh, heavenly on earth, and by hearing, sight and touch he alone grasps, holds, embraces the whole Trinity. And we, brethren, if we wish to be joined to the glory of Moses, the life of Elias, the virtues of John, the merits of all the saints, let us persist in prayer, give ourselves to fasting, be servants to mercy. He who has lived in these, who has been fortified by them, will not fear the darts of sin, the weapons of the devil, the engines of the world, the wedges of the vices, the evils of the flesh, the snares of pleasures, the arms of death — a Christian man-at-arms, a warrior of the Lord.

Sed nos qui ad incerta consurgimus, qui inter insidias diem ducimus, qui horarum varietates, momentorum motus, verborum lapsus, actuum pericula sustinemus, quid est quod ecclesiam mane nolumus intrare? Quid est quod matutina prece totius diei custodiam nolumus postulare? quid est quod homini astare toto tempore libet, et Deo assistere nec puncto libet? Non est nostrum, fratres, non est nostrum; inimici est ista surreptio, decipere parat quos non patitur orationibus communiri. Quid de adversis queritur, qui sibi prospera non precatur? Audiamus vocem Dei monentem: Orate, ne intretis in tentationem (Matth. XXVI). In tentationem vadit, qui ad orationem non vadit. Hoc sciens propheta, cantabat: Venite adoremus, et procidamus ante eum: et ploremus coram Domino qui fecit nos (Psal. XCIV). Putasne ante Deum lacrymas fundere dignatur, qui verba non

But we who rise to [a day of] uncertainties, who pass the day amid ambushes, who endure the changes of the hours, the movements of the moments, the slips of words, the perils of deeds — what is it that we are unwilling to enter the church in the morning? What is it that we are unwilling to ask by a morning prayer for the keeping of the whole day? What is it that it pleases us to stand before a man the whole time, and it does not please us to stand before God for a moment? It is not ours, brethren, it is not ours; this is the stealth of the enemy: he makes ready to deceive those whom he does not allow to be fortified by prayers. Why does he complain of adversity who does not pray for prosperity for himself? Let us hear the voice of God warning: Pray, that you enter not into temptation (Matt. 26). He goes into temptation who does not go to prayer. Knowing this the prophet sang: Come, let us adore, and fall down before Him: and let us weep before the Lord Who made us (Ps. 94). Do you think that he deigns to pour out tears before God, who does not

Editors' notes and page, col. 321

Footnotes

(a) ‹anchor: horum suffragio› · call in col 321

Theodoretus, dialog. 2 pag. 56: Typus erat ille (Moyses) et figura veritatis. Typus autem non habet omnia quae habet veritas. Quamobrem non erat ille quidem natura Deus; et tamen appellatus est Deus, ut typum impleret.

Theodoret, Dialogue 2, page 56: He (Moses) was a type and figure of the truth. But a type does not have everything that the truth has. Wherefore he was not indeed God by nature; and yet he was called God, that he might fulfil the type.

(printed under page 163)

(b) ‹anchor: noctem splendore› · call in col 321

Ms. Caesenae et Vatic., Noctem splendor illustrat. Mita, Noctem splendore ignis illustrat. Fortasse melius, certe ad sacram historiam accommodatius.

The Cesena and Vatican manuscripts: Brightness lights up the night. Mita: He lights up the night with the brightness of fire. Perhaps better, certainly more in keeping with the sacred history.

(printed under page 163)

Ita Vatican. Vallicell. et editio Mitae. Ms. Caesenae, defluant flumina.

So the Vatican and Vallicellian manuscripts and Mita's edition. The Cesena manuscript: let the rivers flow down.

(printed under page 163)

(d) ‹anchor: relinquit terras,› · call in col 321

Aliae, coelum. De Eliae assumptione non eadem veterum est sententia. Nonnulli, sequentes versionem LXX Interpretum, dicunt eum non in coelum assumptum, sed tamquam in coelum. Vide Theodoretum in psalm. XXIV pag. 486; Athanasium, orat. de Assumptione Christi, tom. II pag. 4; Oecumenium, in cap. I Actor. pag. 4. Alii vere ipsum in coelum assumptum docent: Chrysostomus, homil. 2 ad popul. Antioch., tom. I pag. 37 edit. Paris.; Nazianzenus, orat. 34 pag. 549; Tertull. lib. V adversus Marcionem cap. 12 pag. 795; et hoc idem docet Scriptura.

Other editions: heaven. On the taking up of Elijah the opinion of the ancients is not one. Some, following the version of the Seventy Translators, say that he was not taken up into heaven, but as it were into heaven. See Theodoret on Psalm XXIV, page 486; Athanasius, Oration on the Assumption of Christ, vol. II, page 4; Oecumenius on chapter I of Acts, page 4. Others teach that he was truly taken up into heaven: Chrysostom, Homily 2 to the people of Antioch, vol. I, page 37 of the Paris edition; Nazianzen, Oration 34, page 549; Tertullian, book V Against Marcion, chapter 12, page 795; and Scripture teaches this same thing.

(printed under page 163)

(e) ‹anchor: Per ista Joannes› · call in col 321

Nyssenus, orat. in die Natal. Christi, tom. III pag. 345: Magnus inter prophetas, et angelis aequalis praecursor. Theophylactus in cap. VII Lucae pag. 352: Angelus Joannes fuit, fortasse quod angelicam vitam egerit, fortasse etiam quod adventum Redemptoris nuntiavit. Cave autem ab errore eorum qui, ex cap. Joan. I, 6, asseruere Joannem non hominem, sed purum putum fuisse angelum, quos confutat Cyrillus Caten. in cap. I Joan., 6.

Gregory of Nyssa, Oration on the day of Christ's Nativity, vol. III, page 345: Great among the prophets, and a forerunner equal to the angels. Theophylact on chapter VII of Luke, page 352: John was an angel, perhaps because he led an angelic life, perhaps also because he announced the coming of the Redeemer. But beware of the error of those who, from John chapter I, 6, have asserted that John was not a man but purely and simply an angel; Cyril refutes them in the Catena on John chapter I, 6.

(printed under page 163)

(f) ‹anchor: capit, tenet,› · call in col 321

Hoc est hominum solus prae cunctis tribus sensibus, nempe auditu, visu, et tactu tenet, et complectitur Trinitatem; hoc est sensibus ipsis quantum in se est apprehendit, intelligit et comprehendit Trinitatem: quia tangit Filium quem baptizat; videt Spiritum sanctum in specie columbae supra Filium descendentem; et audit vocem Patris de nube intonantem: Hic est Filius meus. MITA.

That is, he alone of men, before all others, holds and embraces the Trinity with three senses, namely hearing, sight and touch; that is, with the senses themselves, so far as in him lies, he lays hold of, understands and comprehends the Trinity: for he touches the Son whom he baptizes; he sees the Holy Spirit in the form of a dove descending upon the Son; and he hears the voice of the Father thundering from the cloud: This is My Son. MITA.

(printed under page 163)

(g) ‹anchor: mundi machinas,› · call in col 321

Uti serm. 13 dixerat, castra vitiorum. Cuneus translate peditum multitudo in cunei formam. Vegetius, lib. III cap. 19. Vide infra serm. 174, ex Mita.

As he had said in sermon 13, the camp of the vices. Cuneus ("wedge"), by transference, is a mass of foot-soldiers in the shape of a wedge. Vegetius, book III, chapter 19. See below, sermon 174, from Mita.

(printed under page 163)

(h) ‹anchor: Quid est quod› · call in col 321

Mos erat veteribus Christianis ante lucem ad ecclesias convenire, ibique orationi, et divinae psalmodiae vacare. Vide epistolam Plinii ad Trajanum, observationibus Vossii illustratam.

It was the custom of the ancient Christians to gather at the churches before daylight, and there to give themselves to prayer and to the divine psalmody. See Pliny's letter to Trajan, illustrated with the observations of Vossius.

(printed under page 163)

(i) ‹anchor: dignatur expromere?› · call in col 322

Corrupte in pluribus editis, magnificemus; manicare enim idem est ac mane surgere.

Corruptly in several of the printed editions, magnificemus ("let us magnify"); for manicare is the same as to rise in the morning.

(printed under page 163)

PL 52:322

dignatur expromere? Manicemus, oremus, vel humano timore, si non amore divino; si non invitati bonis, vel coacti malis. Mala tempora facit nobis contemptus Dei, temporum cursus non facit. Quod ergo contemptu perdidimus, jejuniis conquiramus: animas nostras jejuniis immolemus, quia nihil est quod Deo praestantius offerre possimus, probante propheta, cum dicit: Sacrificium Deo spiritus contribulatus; cor contritum et humiliatum Deus non spernit (Psal. L). Homo, offer Deo animam tuam, et offer oblationem jejunii, ut sit pura hostia, sacrificium sanctum, vivens victima, quae et tibi maneat, et data sit Deo. Hoc qui non dederit Deo, excusatus non erit, quia daturus se non potest non habere. Sed accepta ut sint ista, misericordia subsequatur; jejunium non germinat, si de misericordia non rigetur, siccatur jejunium misericordiae siccitate: quod imber terris, hoc jejunio misericordia est. Quamvis cor excolat, carnem mundet, eradicet vitia, virtutes serat; si misericordiae fluenta non dederit, fructum non colligit jejunator. Jejunator, ager tuus misericordia jejunante jejunat; jejunator, quod tu in misericordia fuderis, tibi in horreo hoc redundat. Homo ergo, ne servando perdas, collige prorogando; homo, dando pauperi, da tibi: quia quod tu alteri reliqueris, non habebis.

deign to utter words? Let us rise early, let us pray, be it from human fear if not from divine love; if not invited by good things, then compelled by evils. It is contempt of God that makes the times evil for us; the course of the times does not. What therefore we have lost by contempt, let us win back by fasts: let us offer our souls in sacrifice by fasts, because there is nothing more excellent that we can offer to God, as the prophet proves when he says: A sacrifice to God is an afflicted spirit; a contrite and humbled heart God does not despise (Ps. 50). Man, offer your soul to God, and offer the oblation of fasting, that it may be a pure host, a holy sacrifice, a living victim, which both remains to you and is given to God. He who has not given this to God will not be excused, because he who is to give himself cannot fail to have himself. But that these may be accepted, let mercy follow; fasting does not sprout unless it is watered by mercy; fasting is dried up by the drought of mercy: what rain is to the earth, this mercy is to fasting. Though the faster cultivate the heart, cleanse the flesh, root out vices, sow virtues, if he has not given streams of mercy, he gathers no fruit. Faster, your field fasts when mercy fasts; faster, what you have poured out in mercy, this overflows into your granary. Man, therefore, lest you lose by keeping, gather by paying out; man, by giving to the poor, give to yourself: for what you leave to another, you will not have.