Migne Reading Room
PL 76 · cols. 1138–1149
Gregory the Great, Homiliae XL in Evangelia, homilia XVII
Editors' preface
HOMILIA XVII.
HOMILY XVII.
Habita ad episcopos in fontes Lateranensium.
Delivered to the bishops at the Lateran font.
LECTIO EVANG. SEC. LUC. X, 1-9.
READING FROM THE GOSPEL ACCORDING TO LUKE 10:1-9.
In illo tempore, designavit Dominus et alios septuaginta duos, et misit illos binos ante faciem suam in omnem civitatem et locum, quo erat ipse venturus. Et dicebat illis: Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam. Ite, ecce ego mitto vos sicut agnos inter lupos. Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis. In quamcunque domum intraveritis, primum dicite: Pax huic domui. Et si ibi fuerit filius pacis, requiescet super illum pax vestra; sin autem, ad vos revertetur. In eadem autem domo manete, edentes et bibentes quae apud illos sunt. Dignus est enim operarius
At that time, the Lord appointed also other seventy-two, and sent them two by two before His face into every city and place where He Himself was to come. And He said to them: The harvest indeed is great, but the labourers are few. Pray therefore the Lord of the harvest, that He send labourers into His harvest. Go: behold, I send you as lambs among wolves. Carry neither purse, nor scrip, nor shoes; and salute no man by the way. Into whatsoever house you enter, first say: Peace be to this house. And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you. And in the same house, remain, eating and drinking such things as they have; for the labourer is worthy
Editors' notes and page, col. 1138
Footnotes
(5) ‹anchor: HOMILIA› · call in col 1138
In Corb. est trigesima sexta, in Lateran. trigesima quarta, in Cod. reg. Suec. decima tertia.
In the Corbie manuscript it is the thirty-sixth, in the Lateran manuscript the thirty-fourth, in the codex of the Queen of Sweden the thirteenth.
(printed under page 573)
(6) ‹anchor: (before) Habita ad episcopos› · call in col 1138
Sic titulum restituimus ex Mss. Lateran., reg. Suec., Corb. Germ., Bigot., etc. Duo priores Gemet. habent tantum, in conventu episcoporum. In Editis legitur: habita ad populum in basilica Lateranensi, de apostolis. Verum hanc homiliam habitam esse ad episcopos congregatos liquet maxime ex num. 13 et seq. Sane hic multa leguntur in libro Reg. Past. jam dicta.
We have restored the title thus from the Lateran manuscript, that of the Queen of Sweden, the Corbie–Saint-Germain and Bigot manuscripts, etc. The two earlier Jumièges manuscripts have only "in the assembly of the bishops." In the printed editions one reads: "delivered to the people in the Lateran basilica, on the apostles." But that this homily was delivered to assembled bishops is clear above all from no. 13 and following. Indeed many things are read here that were already said in the book of the Pastoral Rule.
(printed under page 573)
(7) ‹anchor: tempore, designavit› · call in col 1138
Belvac., designavit Jesus.
The Beauvais manuscript: "Jesus appointed."
(printed under page 573)
mercede sua. Nolite transire de domo in domum. Et in quamcunque civitatem intraveritis, et susceperint vos, manducate quae apponuntur vobis; et curate infirmos qui in illa sunt, et dicite illis: Appropinquavit in vos regnum Dei.
of his hire. Do not go from house to house. And into whatsoever city you enter, and they receive you, eat such things as are set before you; and heal the sick that are in it, and say to them: The kingdom of God has drawn near to you.
1. Dominus et Salvator noster, fratres charissimi, aliquando nos sermonibus, aliquando vero operibus admonet. Ipsa etenim facta ejus praecepta sunt, quia dum aliquid tacitus facit, quid agere debeamus innotescit. Ecce enim binos in praedicationem discipulos mittit, quia duo sunt praecepta charitatis, Dei videlicet amor, et proximi, et minus quam inter duos charitas haberi non potest. Nemo enim proprie ad semetipsum habere charitatem dicitur, sed dilectio in alterum tendit, ut charitas esse possit. Binos ad praedicandum discipulos Dominus mittit, quatenus hoc nobis tacitus innuat, quia qui charitatem erga alterum non habet, praedicationis officium suscipere nullatenus debet.
1. Our Lord and Saviour, most dear brethren, admonishes us sometimes by words, but sometimes by deeds. For His very deeds are precepts, because while He does something in silence, what we ought to do is made known. For behold, He sends the disciples two by two to preaching, because the precepts of charity are two, namely the love of God and of neighbour, and charity cannot be had between fewer than two. For no one is properly said to have charity towards himself; rather, love stretches out towards another, that it may be able to be charity. The Lord sends the disciples two by two to preach, so that by this He may silently intimate to us that he who does not have charity towards another ought by no means to undertake the office of preaching.
2. Bene autem dicitur quia misit eos ante faciem suam in omnem civitatem et locum quo erat ipse venturus. Praedicatores enim suos Dominus sequitur, quia praedicatio praevenit, et tunc ad mentis nostrae habitaculum Dominus venit, quando verba exhortationis praecurrunt, atque per haec veritas in mente suscipitur. Hinc namque eisdem praedicatoribus Isaias dicit: Parate viam Domini, rectas facite semitas Dei nostri (Isai. XL, 3). Hinc illis Psalmista ait: Iter facite ei qui ascendit super occasum (Psal. LXVII, 5). Super occasum namque Dominus ascendit, quia unde in passione occubuit, inde majorem suam gloriam resurgendo manifestavit. Super occasum videlicet ascendit, qua mortem quam pertulit resurgendo calcavit. Ei ergo qui ascendit super occasum iter facimus cum nos ejus gloriam vestris mentibus praedicamus, ut eas et ipse post veniens per amoris sui praesentiam illustret.
2. And it is well said that He sent them before His face into every city and place whither He Himself was to come. For the Lord follows His preachers, because preaching goes before, and the Lord comes to the dwelling-place of our mind at the time when words of exhortation run ahead, and through these the truth is received in the mind. Hence indeed Isaias says to these same preachers: Prepare the way of the Lord, make straight the paths of our God (Isa. 40:3). Hence the Psalmist says to them: Make a way for Him Who ascends upon the setting (Ps. 67:5). For the Lord ascended upon the setting, because from the point where He went down in the passion, from there, by rising again, He manifested His greater glory. He ascended, that is, upon the setting, in that by rising again He trod down the death which He had borne. For Him, therefore, Who ascends upon the setting we make a way when we preach His glory to your minds, so that He Himself, coming after, may illumine them by the presence of His love.
3. Missis autem praedicatoribus, quid dicat audiamus: Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis, ut mittat operarios in messem suam. Ad messem multam operarii pauci sunt, quod sine gravi moerore loqui non possumus, quia etsi sunt qui bona audiant, desunt qui dicant. Ecce mundus sacerdotibus plenus est, sed tamen in messe Dei rarus valde invenitur operator, quia officium quidem sacerdotale suscepimus, sed opus officii non implemus. Sed pensate, fratres charissimi, pensate quod dicitur: Rogate dominum messis, ut mittat operarios in messem suam. Vos pro nobis petite, ut digna vobis operari valeamus, ne ab exhortatione lingua torpeat, ne postquam praedicationis locum suscepimus apud justum judicem nostra nos taciturnitas addicat. Saepe enim pro sua nequitia praedicantium lingua restringitur: saepe vero ex subjectorum culpa agitur ut eis qui praesunt, praedicationis
3. Now, the preachers having been sent, let us hear what He says: The harvest indeed is great, but the labourers are few. Pray therefore the Lord of the harvest, that He send labourers into His harvest. For a great harvest the labourers are few, which we cannot speak of without heavy grief, because although there are those who would hear good things, there are lacking those who would speak them. Behold, the world is full of priests, and yet in the harvest of God a worker is very rarely found, because we have indeed undertaken the priestly office, but we do not fulfil the work of the office. But weigh, most dear brethren, weigh what is said: Pray the Lord of the harvest, that He send labourers into His harvest. Do you ask on our behalf, that we may be able to work what is worthy of you, lest the tongue grow numb and cease from exhortation, lest, after we have undertaken the place of preaching, our silence deliver us up [to condemnation] before the just judge. For often the tongue of preachers is restrained on account of their own wickedness; but often it comes about through the fault of those subject [to them] that from those who preside the word of preaching
Editors' notes and page, col. 1139
Footnotes
(1) ‹anchor: mercede sua.› · call in col 1139
Haec, usque ad Et in quam, etc., desunt in Belv. et C. Germ.
These words, down to "And into whatsoever" (Et in quam), etc., are wanting in the Beauvais manuscript and in C. Germ. [a Saint-Germain codex].
(printed under page 574)
(2) ‹anchor: messem suam.› · call in col 1139
C. Germ., Turon., Corb., Belvac., at messis multa, sed operarii sunt pauci.
C. Germ., the Tours, Corbie and Beauvais manuscripts: "but the harvest is great, yet the labourers are few."
(printed under page 574)
sermo subtrahatur. Ex sua quippe nequitia praedicantium lingua restringitur, sicut Psalmista ait: Peccatori autem dixit Deus: Quare tu enarras justitias meas? (Psal. XLIX, 16.) Et rursum ex vitio subjectorum, vos praedicantium prohibetur sicut ad Ezechielem Dominus dicit: Linguam tuam adhaerescere faciam palato tuo, et eris mutus, nec quasi vir objurgans, quia domus exasperans est (Ezech. III, 26). Ac si aperte dicat: Idcirco tibi praedicationis sermo tollitur, quia dum me in suis actibus plebs exasperat, non est digna cui exhortatio veritatis fiat. Ex cujus ergo vitio praedicatori sermo subtrahatur, non facile cognoscitur. Quia vero Pastoris taciturnitas aliquando sibi, semper autem subjectis noceat, certissime scitur.
is withdrawn. Through their own wickedness indeed the tongue of preachers is restrained, as the Psalmist says: But to the sinner God has said: Why do you declare My justices? (Ps. 49:16) And again, through the vice of those subject [to them] the voice of preachers is hindered, as the Lord says to Ezechiel: I will make your tongue cleave to your palate, and you shall be dumb, and not as a man that reproves, because it is a provoking house (Ezek. 3:26). As if He said openly: For this reason the word of preaching is taken from you, because while the people provoke Me by their acts, they are not worthy that the exhortation of truth should be made to them. By whose vice, then, the word is withdrawn from the preacher is not easily known. But that the silence of the Pastor harms himself sometimes, but those subject to him always, is known most certainly.
4. Sed utinam si ad praedicationis virtutem non sufficimus, loci nostri officium in innocentia vitae teneamus. Nam subditur: Ecce ego mitto vos sicut agnos inter lupos. Multi autem cum regiminis jura suscipiunt, ad lacerandos subditos inardescunt, terrorem potestatis exhibent, et quibus prodesse debuerant, nocent. Et quia charitatis viscera non habent, domini videri appetunt, patres se esse minime recognoscunt, humilitatis locum in elationem dominationis immutant, et si quando extrinsecus blandiuntur, intrinsecus saeviunt.
4. But if only, though we are not sufficient for the power of preaching, we might keep the duty of our place in innocence of life. For it is added: Behold, I send you as lambs among wolves. But many, when they take up the rights of government, are inflamed to tear their subjects to pieces, display the terror of power, and harm those to whom they ought to have been a help. And because they have no bowels of charity, they desire to appear as lords, they do not in the least recognize themselves to be fathers, they change the place of humility into the elevation of domination, and if at times they flatter outwardly, inwardly they rage.
De quibus alias Veritas dicit: Veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces (Matth. VII, 15). Contra quae, omnia considerandum nobis est quia sicut agni inter lupos mittimur, ut, sensum servantes innocentiae, morsum malitiae non habeamus. Qui enim locum praedicationis suscipit, mala inferre non debet, sed tolerare, ut ex ipsa sua mansuetudine iram saevientium mitiget, et peccatorum vulnera in aliis ipse afflictionibus vulneratus sanet.
Of these the Truth says elsewhere: They come to you in the clothing of sheep, but inwardly they are ravening wolves (Matt. 7:15). Against all of which we must consider that, as lambs, we are sent among wolves, so that, keeping the disposition of innocence, we may have no bite of malice. For he who takes up the office of preaching ought not to inflict evils, but to bear them, so that by his own gentleness he may soften the anger of the raging, and, himself wounded by afflictions, may heal the wounds of sins in others.
Quem et si quando zelus rectitudinis exigit ut erga subjectos saeviat, furor ipse de amore sit, non de crudelitate, quatenus et jura disciplinae foris exhibeat, et intus paterna pietate diligat, quos foris quasi insequendo castigat. Quod tunc bene Rector exhibet, cum seipsum diligere per amorem privatum nescit, cum nulla quae mundi sunt appetit, cum terrenae cupiditatis oneribus nequaquam mentis colla supponit.
And even if the zeal of rectitude at times requires him to rage against his subjects, let that very fury be of love, not of cruelty, so that he may both display outwardly the rights of discipline, and inwardly love with paternal affection those whom outwardly he chastises as though pursuing them. This a Ruler then shows well, when he does not know how to love himself out of private affection, when he desires nothing that is of the world, when he by no means submits the neck of his mind to the burdens of earthly desire.
5. Unde et subditur: Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis. Praedicatori etenim tanta debet in Deo esse fiducia, ut praesentis vitae sumptus quamvis non provideat, tamen sibi hos non deesse certissime sciat, ne dum mens ejus occupatur ad temporalia, minus aliis provideat aeterna. Cui etiam per viam neminem salutare conceditur, ut sub quanta festinatione iter praedicationis pergere debeat ostendatur. Quae si quis verba etiam per allegoriam velit intelligi, in sacculo pecunia clausa est; pecunia vero clausa est sapientia
5. Whence it is also added: Carry neither purse, nor scrip, nor shoes; and salute no man by the way. For the preacher ought to have such confidence in God that, although he does not provide for the expenses of the present life, he yet knows most certainly that these will not be wanting to him, lest, while his mind is occupied with temporal things, he should provide less for others' eternal things. To him it is also granted to salute no one by the way, so that it may be shown with what haste he ought to press on upon the journey of preaching. Which words, if anyone should wish to understand also by allegory, in a purse money is shut up; and money shut up is
Editors' notes and page, col. 1140
Footnotes
(3) ‹anchor: cum regiminis› · call in col 1140
Belvac., Turon., C. Germ., curam suscipiunt.
The Beauvais and Tours manuscripts and C. Germ.: "they take up the care."
(printed under page 574)
(4) ‹anchor: exhibet, cum› · call in col 1140
Turon., C. Germ., Longip., seipse diligere.
The Tours manuscript, C. Germ. and the Longpont manuscript: "seipse diligere" [to love himself, with the nominative form "seipse"].
(printed under page 574)
(5) ‹anchor: quanta festinatione› · call in col 1140
C. Germ., primus Gemet. et Bigot., in iter; Longip. et Val. Cl., in itinere. Primus Carnot., itinere.
C. Germ., the first Jumièges manuscript and the Bigot manuscript: "onto the way" (in iter); the Longpont and Val. Cl. manuscripts: "on the way" (in itinere). The first Chartres manuscript: "by the way" (itinere).
(printed under page 574)
occulta. Qui igitur sapientiae verbum habet, sed hoc erogare proximo negligit, quasi pecuniam in sacculo ligatam tenet. Unde scriptum est: Sapientia abscondita, et thesaurus occultus, quae utilitas in utrisque? (Eccli. XLI, 17.) Quid vero per peram, nisi onera saeculi; et quid hoc loco per calceamenta, nisi mortuorum operum exempla signantur? Qui ergo officium praedicationis suscipit, dignum non est ut onus saecularium negotiorum portet, ne dum hoc ejus colla deprimit, ad praedicanda coelestia non assurgat.
hidden wisdom. He, then, who has the word of wisdom, but neglects to give it out to his neighbour, holds it as it were like money tied up in a purse. Whence it is written: Hidden wisdom, and a treasure that is not seen, what profit is there in them both? (Sir. 41:17) But what is meant by the scrip, but the burdens of the world; and what in this place by shoes, but the examples of dead works are signified? He, then, who takes up the office of preaching, it is not fitting that he carry the burden of worldly affairs, lest, while it weighs down his neck, he not rise up to preach heavenly things.
Nec debet stultorum operum exempla conspicere, ne sua opera quasi ex mortuis pellibus credat munire. Sunt etenim multi qui pravitatem suam ex alienis pravitatibus tuentur. Quia enim alios talia fecisse considerant, se haec facere licenter putant. Hi quid aliud faciunt, nisi pedes suos ex mortuorum animalium munire pellibus conantur? Omnis vero qui salutat in via, ex occasione salutat itineris, non ex studio optandae ejusdem salutis. Qui igitur non amore aeternae patriae, sed praemiorum ambitu salutem audientibus praedicat, quasi in itinere salutat,
Nor ought he to look upon the examples of foolish works, lest he think to fortify his own works as it were with the skins of dead things. For there are many who defend their own depravity by the depravity of others. For because they consider that others have done such things, they think it licit for themselves to do the same. What else do these do, but try to fortify their own feet with the skins of dead animals? But everyone who salutes on the road, salutes by occasion of the journey, not out of zeal for wishing that same well-being. He, then, who preaches salvation to his hearers not out of love for the eternal homeland, but out of ambition for rewards, salutes as it were on the road,
quia ex occasione, et non ex intentione, salutem audientibus exoptat.
because he wishes well-being to his hearers out of occasion, and not out of intention.
6. Sequitur: In quamcunque domum intraveritis, primum dicite: Pax huic domui. Et si ibi fuerit filius pacis, requiescet super illum pax vestra; sin autem, ad vos revertetur. Pax quae ab ore praedicatoris offertur, aut requiescit in domo, si in ea filius pacis fuerit, aut ad eumdem praedicatorem revertitur; quia aut erit quisque praedestinatus ad vitam, et coeleste verbum sequitur quod audit; aut si nullus audire voluerit, ipse praedicator sine fructu non erit, quia ad eum pax revertitur, quoniam ei a Domino pro labore sui operis merces recompensatur.
6. There follows: Into whatsoever house you enter, first say: Peace be to this house. And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you. The peace which is offered from the preacher's mouth either rests in the house, if the son of peace is in it, or returns to that same preacher; for either someone will be predestined to life, and follows the heavenly word which he hears; or if no one is willing to hear, the preacher himself will not be without fruit, because the peace returns to him, since to him from the Lord a reward is repaid for the labour of his work.
7. Ecce autem qui peram et sacculum portare prohibuit sumptus et alimenta ex eadem praedicatione concedit. Nam subditur: In eadem autem domo manete, edentes et bibentes quae apud illos sunt. Dignus est enim operarius mercede sua. Si pax nostra recipitur, dignum est ut in eadem domo maneamus edentes et bibentes quae apud illos sunt, ut ab
7. But behold, He Who forbade carrying a scrip and a purse grants, from that same office of preaching, expenses and food. For it is added: And in the same house, remain, eating and drinking such things as they have; for the labourer is worthy of his hire. If our peace is received, it is fitting that we remain in that same house, eating and drinking such things as they have, so that from
eis terrena stipendia consequamur, quibus praemia patriae coelestis offerimus. Unde etiam Paulus haec ipsa pro minimo suscipiens, dicit: Si nos vobis spirtialia seminavimus, magnum est si vestra carnalia metamus? (I Cor. IX, 11.) Et notandum quod subditur: Dignus est operarius mercede sua (I Tim. V, 18), quia jam de mercede sunt operis ipsa alimenta sustentationis, ut hic merces de labore praedicationis inchoetur, quae illic de veritatis visione perficitur.
we may obtain earthly stipends from them, to whom we offer the rewards of the heavenly homeland. Whence also Paul, taking this very thing as the least matter, says: If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? (1 Cor. 9:11) And it is to be noted that it is added: The labourer is worthy of his hire (1 Tim. 5:18), because already the very food of sustenance belongs to the reward of the work, so that here the reward for the labour of preaching begins, which there is completed by the vision of truth.
Qua in re considerandum est quod uni nostro operi duae mercedes debentur, una in via, altera in patria; una quae nos in labore sustentat, alia quae nos in resurrectione remunerat.
In which matter it must be considered that for one work of ours two rewards are owed, one on the way, the other in the homeland; one which sustains us in labour, the other which recompenses us in the resurrection.
Merces itaque quae in praesenti
The reward, then, which in the present life
Editors' notes and page, col. 1141
Footnotes
(1) ‹anchor: pacis, requiescet› · call in col 1141
C. Germ., tres Gemet. et Longip., super illam, nempe, domum.
C. Germ. [a Saint-Germain codex], the three Jumièges manuscripts and the Longpont manuscript: "upon it" (super illam), namely, the house.
(printed under page 575)
(2) ‹anchor: a Domino pro› · call in col 1141
Belvac., Longip., Val. Cl., pro labore sui operis recompensatur.
The Beauvais, Longpont and Val. Cl. manuscripts: "is repaid for the labour of his work" [omitting "merces"].
(printed under page 575)
(3) ‹anchor: spirtialia seminavimus,› · call in col 1141
Duo post. Gemet., magnum non est si.
The two later Jumièges manuscripts: "it is no great thing if."
(printed under page 575)
accipitur: hoc in nobis debet agere, ut ad sequentem mercedem robustius tendatur. Vetus ergo quisque praedicator non ideo praedicare debet, ut in hoc tempore mercedem recipiat, sed ideo mercedem recipere, ut praedicare subsistat. Quisquis namque ideo praedicat ut hic vel laudis vel muneris mercedem recipiat, aeterna procul dubio mercede se privat.
is received ought to effect this in us, that we may strive more vigorously towards the reward to come. Every true preacher, then, ought not to preach for this reason, that at this time he may receive a reward, but rather to receive a reward for this reason, that he may persevere in preaching. For whoever preaches for this reason, that here he may receive the reward either of praise or of a gift, deprives himself, beyond doubt, of the eternal reward.
Quisquis vero vel ea quae dicit, ideo placere hominibus appetit, ut, dum placet quod dicitur, per eadem dicta non ipse, sed Dominus ametur, vel idcirco terrena stipendia in praedicatione consequitur, ne a praedicationis voce per indigentiam lassetur, huic procul dubio ad recipiendam mercedem nil obstat in patria, quia sumptus sumpsit in via.
But whoever either desires that the things he says should please men, for this reason, that while what is said pleases, by those same words not he himself, but the Lord may be loved; or for this reason obtains earthly stipends in preaching, lest he flag in the voice of preaching through want — for such a one, beyond doubt, nothing stands in the way of receiving the reward in the homeland, because he took his expenses on the road.
8. Sed quid nos (quod tamen sine dolore dicere non possum) quid nos, o Pastores, agimus, qui et mercedem consequimur, et tamen operarii nequaquam sumus? Fructus quippe sanctae Ecclesiae in stipendio quotidiano percipimus, sed tamen pro aeterna Ecclesia minime in praedicatione laboramus. Pensemus cujus damnationis sit sine labore hic
8. But what of us (which yet I cannot say without grief) — what do we, O Pastors, do, who both obtain the reward, and yet are by no means labourers? For we receive the fruits of holy Church in our daily stipend, but yet for the eternal Church we labour not at all in preaching. Let us weigh how great a damnation it is to receive here without labour
percipere mercedem laboris. Ecce ex oblatione fidelium vivimus, sed quid pro animabus fidelium laboramus? Illa in stipendium nostrum sumimus quae pro redimendis peccatis suis fideles obtulerunt, nec tamen contra peccata eadem vel orationis studio, vel praedicationis, ut dignum est, insudamus. Vix pro culpa sua quempiam aperta voce reprehendimus.
the reward of labour. Behold, we live from the offering of the faithful, but what do we labour for the souls of the faithful? We take, as our stipend, those things which the faithful offered for the redeeming of their sins, and yet we do not sweat against those same sins, either by zeal of prayer or of preaching, as is fitting. We scarcely rebuke anyone with open voice for his fault.
Et adhuc (quod est gravius) aliquando si persona in hoc mundo potens sit, ejus forsitan errata laudantur, ne, si adversetur, per iracundiam munus subtrahat quod impendebat. Sed debemus sine cessatione meminisse quod de quibusdam scriptum est: Peccata populi mei comedent (Osee IV, 8). Cur autem peccata populi comedere dicuntur, nisi quia peccata delinquentium fovent, ne temporalia stipendia amittant?
And further (which is more grievous) sometimes, if a person is powerful in this world, his faults are perhaps even praised, lest, if he turn against us, he withdraw through anger the gift which he used to bestow. But we must remember without ceasing what is written of certain men: They shall eat the sins of My people (Hos. 4:8). But why are they said to eat the sins of the people, unless because they foster the sins of offenders, lest they lose their temporal stipends?
Sed et nos qui ex oblationibus fidelium vivimus, quas illi pro peccatis suis obtulerunt, si comedimus et tacemus, eorum procul dubio peccata manducamus. Pensemus ergo cujus sit apud Deum criminis peccatorum pretium manducare, et nihil contra peccata praedicando agere.
But we too, who live from the offerings of the faithful, which they offered for their sins, if we eat and keep silent, beyond doubt we eat their sins. Let us weigh, then, what sort of crime it is before God to eat the price of sins, and to do nothing against sins by preaching.
Audiamus quid beati Job voce dicitur: Si adversum me terra mea clamat, et cum ipsa sulci ejus deflent, si fructus ejus comedi absque pecunia (Job XXXI, 38, 39). Terra enim contra possessorem suum clamat quando contra pastorem suum juste Ecclesia murmurat.
Let us hear what is said in the voice of blessed Job: If my land cries out against me, and its furrows weep with it, if I have eaten its fruits without money (Job 31:38, 39). For the land cries out against its possessor, when the Church justly murmurs against her pastor.
Cujus etiam sulci deflent, si corda audientium, quae a praecedentibus sunt patribus praedicationis voce et vigore invectionis exarata, vident aliquid quod lugeant de vita pastoris. Cujus videlicet terrae fructus possessor bonus sine pecunia non manducat, quia discretus pastor praerogat talentum verbi, ne ad damnationem suam de Ecclesia stipendium
Whose furrows also weep, if the hearts of the hearers, which have been ploughed by the fathers who went before with the voice of preaching and the vigour of rebuke, see something in the pastor's life which they must mourn. Of that land, indeed, the good possessor does not eat the fruit without money, because the discerning pastor pays out the talent of the word, lest, to his own damnation, from the
Editors' notes and page, col. 1142
Footnotes
(4) ‹anchor: o Pastores,› · call in col 1142
Restituimus agimus, ex Mss. et vet. Excusis. Desideratur in recent.
We have restored "agimus" (we do), from the manuscripts and the old printed editions. It is wanting in the more recent ones.
(printed under page 575)
(5) ‹anchor: fidelium vivimus,› · call in col 1142
C. Germ. et duo post. Gemet., sed nunquid pro, etc.
C. Germ. and the two later Jumièges manuscripts: "but is it indeed for," etc.
(printed under page 575)
(6) ‹anchor: obtulerunt, si› · call in col 1142
Corb. Germ., Belv. et primus Gemet., comederunt; duo alii Gemet., comedunt.
The Corbie–Saint-Germain manuscript, the Beauvais manuscript and the first Jumièges manuscript: "they have eaten" (comederunt); the two other Jumièges manuscripts: "they eat" (comedunt).
(printed under page 575)
sumat alimenti. Tunc enim de terra nostra tum pecunia fructus comedimus, quando sumentes ecclesiastica subsidia in praedicatione laboramus. Praecones namque venturi judicis sumus. Quis ergo venturum judicem nuntiet, si praeco tacet?
Church he take a stipend of food. For then do we eat the fruits of our land with money, when, taking up the Church's subsidies, we labour in preaching. For we are heralds of the judge Who is to come. Who, then, will announce the coming judge, if the herald is silent?
9. Proinde considerandum nobis est ut, in quantum valet quisque, in quantum sufficit, et terrorem venturi judicii, et dulcedinem regni, susceptae Ecclesiae insinuare contendat. Et qui una eademque exhortationis voce non sufficit simul cunctos admonere, debet singulos, in quantum valet, instruere, privatis locutionibus aedificare, exhortatione simplici fructum in filiorum suorum cordibus quaerere.
9. Wherefore it must be considered by us that, as far as each one is able, as far as he suffices, he should strive to instil into the Church he has received both the terror of the judgement to come and the sweetness of the kingdom. And he who does not suffice to admonish all together at once with one and the same voice of exhortation, ought to instruct individuals, as far as he is able, to build them up by private words, to seek by simple exhortation the fruit in the hearts of his sons.
Debemus namque pensare continuo quod sanctis apostolis dicitur, et per apostolos nobis: Vos estis sal terrae (Matth. V, 13). Si ergo sal sumus, condire mentes fidelium debemus. Vos igitur, qui pastores estis, pensate quia Dei animalia pascitis. De quibus
For we ought continually to weigh what is said to the holy apostles, and through the apostles to us: You are the salt of the earth (Matt. 5:13). If, then, we are salt, we ought to season the minds of the faithful. You, therefore, who are pastors, consider that you feed God's animals. Of which
profecto animalibus Deo per Psalmistam dicitur: Animalia tua habitabunt in ea (Psal. LXVII, 11). Et saepe videmus quod petra salis brutis animalibus ponitur, ut eamdem salis petram lambere debeant, et meliorari. Quasi ergo inter bruta animalia petra salis debet esse sacerdos in populis.
animals it is indeed said to God through the Psalmist: Thine animals shall dwell in it (Ps. 67:11). And we often see that a block of salt is set out for dumb animals, so that they may lick that same block of salt, and be made better. So, then, among the dumb animals in the peoples the priest ought to be as it were a block of salt.
Curare namque sacerdotem necesse est, quae singulis dicat, unumquemque qualiter admoneat, ut qui quis sacerdoti jungitur, quasi ex salis tactu, aeternae vitae sapore condiatur. Sal etenim terrae non sumus, si corda audientium non condimus. Quod profecto condimentum ille veraciter proximo impendit qui praedicationis verbum non subtrahit.
For it is necessary that a priest take care what he says to each, how he admonishes each one, so that whoever is joined to the priest may be seasoned, as it were by the touch of salt, with the savour of eternal life. For we are not the salt of the earth, if we do not season the hearts of our hearers. And that seasoning indeed he truly bestows on his neighbour who does not withhold the word of preaching.
10. Sed tunc vere aliis recta praedicamus, si dicta rebus ostendimus, si nosipsi divino amore compungimur, et humanae vitae, quae sine culpa transire nequaquam potest, quotidianas lacrymis maculas lavamus. Tunc autem de nobis vere compungimur, si studiose patrum praecedentium facta pensamus, ut ex conspecta illorum gloria, in nostris nobis oculis nostra vita sordescat. Tunc vere compungimur, cum praecepta Domini studiose perscrutamur, et per
10. But we then truly preach right things to others, if we show what is said by our deeds, if we ourselves are pierced with divine love, and wash away with tears the daily stains of human life, which can by no means pass without fault. Then, indeed, are we truly pierced with compunction concerning ourselves, if we weigh with care the deeds of the fathers who went before us, so that, from the sight of their glory, our life may in our own eyes grow vile to us. Then are we truly pierced with compunction, when we search out the Lord's commandments with care, and through
haec proficere ipsi contendimus, per quae jam profecisse novimus quos veneramur. Hinc est enim quod de Moyse scriptum est: Posuit et labrum aeneum in quo lavarentur Aaron et filii ejus, cum ingrederentur in sancta sanctorum, quod fecit de speculis mulierum quae excubabant in ostio tabernaculi (Exod. XXXVIII, 8).
these things we ourselves strive to advance, by which we know that those whom we venerate have already advanced. For hence it is that it is written of Moses: He set also a brazen laver, in which Aaron and his sons should wash, when they entered into the holy of holies, which he made of the mirrors of the women who watched at the door of the tabernacle (Exod. 38:8).
Labrum quippe aeneum Moyses ponit, in quo sacerdotes lavari debeant et sancta sanctorum ingredi, quia lex Dei prius nos lavari per compunctionem praecipit, ut nostra immunditia ad penetrandam secretorum Dei munditiam non sit indigna. Quod bene labrum de speculis mulierum perhibet factum quae ad tabernaculi ostium indesinenter excubabant.
For Moses sets a brazen laver, in which the priests should be washed and enter the holy of holies, because the law of God commands that we first be washed through compunction, so that our uncleanness may not be unworthy to penetrate the cleanness of God's secrets. And it well shows that laver to have been made of the mirrors of the women who kept unceasing watch at the door of the tabernacle.
Editors' notes and page, col. 1143
Footnotes
(1) ‹anchor: Quis ergo venturum› · call in col 1143
Carnot., mundi vel., mundo nuntiat.
The Chartres manuscript: "of the world" (mundi), or else "announces to the world" (mundo nuntiat).
(printed under page 576)
(2) ‹anchor: animalibus ponitur,› · call in col 1143
C. Germ., Belvac. et duo post. Gemet., ut ex eadem salis petra lambere.
C. Germ. [a Saint-Germain codex], the Beauvais manuscript and the two later Jumièges manuscripts: "so as to lick from the same rock of salt."
(printed under page 576)
(3) ‹anchor: Curare namque› · call in col 1143
Secundus Carn., tres Gemet. et C. Germ., curare namque sacerdoti.
The second Chartres manuscript, the three Jumièges manuscripts and C. Germ.: "for [it is necessary] for the priest to take care" (curare namque sacerdoti).
(printed under page 576)
(4) ‹anchor: et quasi› · call in col 1144
Turon., poenitentes. Carnot., remittentes.
The Tours manuscript: "repenting" (poenitentes). The Chartres manuscript: "remitting" (remittentes).
(printed under page 576)
(5) ‹anchor: coelestia praecepta› · call in col 1144
C. Germ., duo Carn. et tertius Gemet., praebent.
C. Germ., the two Chartres manuscripts and the third Jumièges manuscript: "they offer" (praebent).
(printed under page 576)
Specula quippe mulierum sunt praecepta Dei, in quibus se sanctae animae semper aspiciunt, et si quae in eis sunt foeditatis maculae, deprehendunt. Cogitationum vitia corrigunt, et quasi renitentes vultus velut ex reddita imagine componunt, quia dum praeceptis dominicis solerter intendunt, in eis procul dubio vel quid in se coelesti viro placeat, vel quid displiceat agnoscunt.
For the mirrors of the women are the commandments of God, in which holy souls always look at themselves, and discover whatever stains of foulness are in them. They correct the faults of their thoughts, and, as it were, compose their reluctant faces from the image reflected back at them, because, while they attend diligently to the Lord's commandments, in them, beyond doubt, they recognize either what pleases the heavenly Bridegroom in themselves, or what displeases Him.
Quae quandiu in hac vita sunt, aeternum tabernaculum ingredi nequaquam possunt. Sed tamen ad ostium tabernaculi mulieres excubant, quia sanctae animae etiam cum infirmitate adhuc carnis gravantur, amore tamen continuo ingressum aeterni introitus observant.
These, as long as they are in this life, can by no means enter the eternal tabernacle. Yet still the women keep watch at the door of the tabernacle, because holy souls, even while they are still weighed down by the weakness of the flesh, nevertheless with unceasing love keep watch for the entrance into the eternal dwelling.
Moyses ergo labrum sacerdotibus de speculis mulierum fecit, quia lex Dei lavacrum compunctionis peccatorum nostrorum maculis exhibet, dum ea per quae sanctae animae superno sponso placuerunt intuenda nobis coelestia praecepta praebet. Quibus si diligenter intendimus, internae nostrae imaginis maculas videmus. Videntes autem maculas, in poenitentiae dolore
Moses, then, made the laver for the priests from the mirrors of the women, because the law of God provides the washing of compunction for the stains of our sins, while it offers us for contemplation the heavenly commandments, by which holy souls pleased their heavenly Bridegroom. If we attend to these diligently, we see the stains of our own inner image. But seeing the stains, in the sorrow of penance
compungimur; compuncti vero, quasi in labro de speculis mulierum lavamur.
we are pierced with compunction; and, pierced, we are washed, as it were, in the laver made of the mirrors of the women.
11. Est autem valde necessarium ut cum de nobis in compunctione afficimur, etiam commissorum nobis vitam zelemus. Sic ergo nos amaritudo compunctionis afficiat, ut tamen a proximorum custodia non avertat. Quid enim prodest, si, amantes nosmetipsos, relinquamus proximos? Vel quid rursum prodest, si, amantes vel zelantes proximos, relinquamus nosmetipsos?
11. It is, moreover, very necessary that, when we are affected with compunction concerning ourselves, we should also be zealous for the life of those entrusted to us. Let the bitterness of compunction, then, so affect us, that it yet not turn us away from watching over our neighbours. For what does it profit, if, loving ourselves, we abandon our neighbours? Or again what does it profit, if, loving or being zealous for our neighbours, we abandon ourselves?
In ornamento quippe tabernaculi bis tinctus coccus offerri praecipitur (Exod. XXV, 4), ut ante Dei oculos charitas nostra Dei et proximi amore coloretur. Ille autem vere se diligit, qui pure diligit auctorem. Tunc ergo coccus bis tingitur, quando erga se et proximum ex amore veritatis animus inflammatur.
For in the adornment of the tabernacle it is commanded that twice-dyed scarlet be offered (Exod. 25:4), so that before the eyes of God our charity may be coloured with the love of God and of neighbour. But he truly loves himself, who purely loves his Maker. The scarlet, then, is twice dyed, when the soul is inflamed, towards itself and towards its neighbour, out of the love of truth.
12. Sed inter haec sciendum nobis est ut sic exerceatur zelus rectitudinis contra prava acta proximorum quatenus in fervore districtionis nullo modo relinquatur virtus mansuetudinis. Ira etenim sacerdotis nequaquam debet esse praeceps et perturbata, sed magis ex consilii gravitate mitiganda. Et portare
12. But amid these things we must know that the zeal of rectitude is to be exercised against the evil deeds of our neighbours in such a way that in the fervour of strictness the virtue of gentleness is by no means abandoned. For a priest's anger ought by no means to be headlong and disordered, but rather to be tempered by the weight of counsel. We must, then, both bear
ergo debemus quos corrigimus, et corrigere quos portamus, ne si ex utroque unum defuerit, vel in fervore, vel in mansuetudine actio sacerdotalis non sit.
those whom we correct, and correct those whom we bear, lest, if either quality be wanting, the priestly action be found neither in fervour, nor in gentleness.
Hinc namque est quod in templi ministerio in basibus templi sculptorio opere leones et boves et cherubim expressa sunt. Cherubim quippe est plenitudo scientiae. Sed quid est quod in basibus nec leones sine bobus, nec boves sine leonibus fiunt? Quid enim aliud, designant bases in templo, nisi sacerdotes in Ecclesia? Qui dum sollicitudinem regiminis tolerant, quasi more basium superimpositum
For hence it is that in the service of the temple, on the bases of the temple, lions and oxen and cherubim were fashioned in sculptured work. Now the cherubim is the fulness of knowledge. But what is it that in the bases neither are lions made without oxen, nor oxen without lions? For what else do the bases in the temple signify, but the priests in the Church? Who, while they bear the anxious care of governance, after the manner of the bases, bear
Editors' notes and page, col. 1144
Footnotes
(6) ‹anchor: pure diligit› · call in col 1144
Longip., actorem.
The Longpont manuscript: "agent" (actorem).
(printed under page 576)
(7) ‹anchor: proximum ex› · call in col 1144
Secundus Carn., ex amore charitatis.
The second Chartres manuscript: "from the love of charity."
(printed under page 576)
(8) ‹anchor: prava acta› · call in col 1144
Idem, pessimorum.
The same: "of the very wicked" (pessimorum).
(printed under page 576)
(9) ‹anchor: ex consilii› · call in col 1144
In recent. Ed., contra Mss. Anglic. et nostror. fidem, alieno quoque sensu, metuenda.
In the more recent editions, against the witness of the English manuscripts and of our own, and with a foreign sense besides: "to be feared" (metuenda).
(printed under page 576)
(10) ‹anchor: defuerit, vel in› · call in col 1144
C. Germ. et tres Gemet., furore.
C. Germ. and the three Jumièges manuscripts: "fury" (furore).
(printed under page 576)
onus portant. In basibus ergo cherubim exprimuntur, quia decet nimirum ut sacerdotum pectora plenitudine scientiae sint referta. Per leones autem terror severitatis, per boves vero patientia mansuetudinis figuratur. Itaque in basibus nec leones sine bobus, nec boves sine leonibus exprimuntur, quia semper in sacerdotali pectore cum terrore severitatis custodiri debet virtus mansuetudinis, ut et iram mansuetudo condiat, et eamdem mansuetudinem, ne fortasse dissoluta sit, zelus districtionis accendat.
the burden. In the bases, then, cherubim are represented, because it is indeed fitting that the breasts of priests be filled with the fulness of knowledge. But by the lions the terror of severity, and by the oxen the patience of gentleness, are figured. And so in the bases neither are lions represented without oxen, nor oxen without lions, because in the priestly breast the virtue of gentleness must always be kept together with the terror of severity, so that gentleness may season anger, and, lest that same gentleness perhaps become slack, the zeal of strictness may kindle it.
13. Sed ista cur loquimur, cum adhuc plerosque gravari factis atrocioribus videamus? Vobis enim sacerdotibus lugens loquor, quia nonnullos vestrum cum praemiis facere ordinationes agnovimus spiritalem gratiam vendere, et de alienis iniquitatibus cum peccati damno temporalia lucra cumulare. Cur ergo
13. But why do we say these things, when we still see very many burdened with more atrocious deeds? For it is to you priests that I speak, grieving, because we have learned that some of you, in making ordinations for a price, sell spiritual grace, and heap up temporal gains from the iniquities of others, at the cost of sin. Why, then
ad memoriam vestram non redit quod vox Dominica praecipiens dicit: Gratis accepistis, gratis date (Matth. X, 8). Cur non ante mentis oculos revocatis quod templum Redemptor noster ingressus, cathedras vendentium columbas evertit, et nummulariorum effudit aes? (Joan. II, 14, seq.)
does it not return to your memory that the Lord's own voice commands and says: Freely you have received, freely give (Matt. 10:8)? Why do you not recall before your mind's eyes that our Redeemer, entering the temple, overturned the seats of those who sold doves, and poured out the money-changers' coin? (John 2:14, and following.)
Qui namque sunt in templo Dei hodie qui columbas vendunt, nisi qui in Ecclesia pretium de impositione manus accipiunt? Per quam videlicet impositionem Spiritus sanctus coelitus datur. Columba ergo venditur, quia manus impositio, per quam Spiritus sanctus accipitur, ad pretium praebetur.
For who are they that are in the temple of God today who sell doves, but those who in the Church receive a price for the laying on of hands? By which laying on, namely, the Holy Spirit is given from heaven. The dove, then, is sold, because the laying on of hands, by which the Holy Spirit is received, is offered for a price.
Sed Redemptor noster cathedras vendentium columbas evertit, quia talium negotiatorum sacerdotium destruit. Hinc est enim quod sacri canones simoniacam haeresim damnant, et eos privari sacerdotio praecipiunt, qui de largiendis ordinibus pretium quaerunt.
But our Redeemer overturned the seats of those who sold doves, because He destroys the priesthood of such traders. For hence it is that the sacred canons condemn the simoniac heresy, and command that those be deprived of the priesthood who seek a price for bestowing orders.
Cathedra ergo vendentium columbas evertitur quando hi qui spiritatem gratiam venundant, vel ante humanos, vel ante Dei oculos, sacerdotio privantur. Et quidem multa sunt alia praepositorum mala quae humanos modo oculos latent. Et plerumque se pastores sanctos hominibus exhibent, atque
The seat of those who sell doves, then, is overturned when those who sell spiritual grace are deprived of the priesthood, whether before human eyes, or before the eyes of God. And indeed there are many other evils of prelates which for the present lie hidden from human eyes. And very often pastors show themselves to men as holy, and yet
in occultis suis videri turpes ante interni arbitri oculos non erubescunt. Veniet, veniet profecto ille dies, nec longe est, in quo pastorum pastor appareat, et unius cujusque facta in publicum deducat, et qui modo subditorum culpas per praepositos ulciscitur, tunc praepositorum mala per semetipsum saeviens damnat.
do not blush to be seen foul in their hidden deeds before the eyes of the inward judge. That day will come, will indeed come, and it is not far off, in which the shepherd of shepherds will appear, and bring the deeds of each one into the open, and He Who now avenges the faults of subjects through their superiors will then, raging through Himself, condemn the evils of the superiors.
Unde et ingressus in templum, per semetipsum quasi flagellum de funiculis fecit, et de homo Dei pravos negotiatores ejiciens, cathedras vendentium columbas evertit (Ibid. 14-16), quia subditorum quidem culpas per pastores percutit, sed pastorum vitia per semetipsum ferit.
Whence also, entering the temple, He Himself made, as it were, a scourge of cords, and, casting out the wicked traders from the house of God, overturned the seats of those who sold doves (ibid. 14–16), because the faults of subjects He indeed strikes through their pastors, but the vices of the pastors He strikes through Himself.
Ecce modo hominibus negari potest quod latenter agitur. Ille certe
Behold, now what is done in secret can be denied to men. But that judge, assuredly
Editors' notes and page, col. 1145
Footnotes
(1) ‹anchor: In basibus ergo› · call in col 1145
C. Germ., Gemet., Bigot., Longip., Val. Cl., Cherubin exprimitur.
C. Germ. [a Saint-Germain codex], the Jumièges, Bigot, Longpont and Val. Cl. manuscripts: "the Cherubim is portrayed" (Cherubin exprimitur).
(printed under page 577)
(2) ‹anchor: Vobis enim› · call in col 1145
Belvac., sacerdotes.
The Beauvais manuscript: "priests" (sacerdotes).
(printed under page 577)
(3) ‹anchor: vendunt, nisi› · call in col 1145
Belvac., qui Ecclesiae.
The Beauvais manuscript: "who [in respect] of the Church" (qui Ecclesiae).
(printed under page 577)
(4) ‹anchor: largiendis ordinibus› · call in col 1145
C. Germ., Bigot. et primus Carn., pretium accipiunt.
C. Germ., the Bigot manuscript and the first Chartres manuscript: "they take a price."
(printed under page 577)
(5) ‹anchor: oculos latent. Et› · call in col 1145
Primus Carn., et plerique.
The first Chartres manuscript: "and very many" (et plerique).
(printed under page 577)
(6) ‹anchor: accuso, quamvis› · call in col 1146
Belvac., barbarici timoris. Turon. utramque lect. exhibet.
The Beauvais manuscript: "of barbarian fear" (barbarici timoris). The Tours manuscript shows both readings.
(printed under page 577)
judex venturus est, cui tacendo quisque se non potest celare, quem negando non potest fallere.
is to come, from Whom no one can hide himself by keeping silent, Whom no one can deceive by denial.
14. Est et aliud, fratres charissimi, quod me de vita Pastorum vehementer affligit; sed ne cui hoc injuriosum videatur fortasse quod assero, me quoque pariter accuso, quamvis barbarici temporis necessitate compulsus, valde in his jaceo invitus. Ad exteriora enim negotia delapsi sumus, et aliud ex honore suscepimus, atque aliud officio actionis exhibemus.
14. There is also another thing, dearest brethren, which vehemently afflicts me concerning the life of Pastors; but lest what I assert should perhaps seem injurious to anyone, I accuse myself equally as well, although, compelled by the necessity of this barbarous time, I lie very unwillingly in these things. For we have slipped down into outward affairs, and we have taken up one thing by the honour we hold, and display another in the office of our action.
Ministerium praedicationis relinquimus, et ad poenam nostram, ut video, episcopi vocamur, qui honoris nomen, non virtutem tenemus. Relinquunt namque Deum hi qui nobis commissi sunt, et tacemus. In pravis actibus jacent, et correptionis manum non tendimus. Quotidie per multas nequitias pereunt, et eos ad infernum tendere negligenter videmus.
We abandon the ministry of preaching, and, to our own punishment, as I see, we are called bishops, we who hold the name of honour, not its virtue. For those who have been entrusted to us abandon God, and we keep silent. They lie in wicked deeds, and we do not stretch out the hand of correction. Daily they perish through many wickednesses, and we negligently watch them tending towards hell.
Sed quando nos vitam corrigere valeamus alienam, qui negligimus nostram? Curis enim saecularibus intenti, tanto insensibiliores intus efficimur, quanto ad ea quae foris sunt studiosiores videmur. Usu quippe curae terrenae a coelesti desiderio obdurescit animus;
But when shall we be able to correct another's life, we who neglect our own? For, intent upon worldly cares, we become the more insensible within, the more zealous we appear to be towards outward things. For by the habitual use of earthly care the mind grows hard towards heavenly desire;
et dum ipso suo usu durus efficitur per actionem saeculi, ad ea emolliri non valet quae pertinent ad charitatem Dei. Unde bene sancta Ecclesia de membris suis infirmantibus dicit: Posuerunt me custodem in vineis, vineam meam non custodivi (Cant. I, 5).
and, while by that very use it is made hard through the business of the world, it is not able to be softened towards those things which pertain to the charity of God. Whence holy Church well says, concerning her ailing members: They made me the keeper of the vineyards, my own vineyard I have not kept (Song 1:5).
Vineae quippe nostrae actiones sunt, quas usu quotidiani laboris excolimus. Sed custodes in vineis positi, nostram vineam minime custodimus, quia dum extraneis actionibus implicamur, ministerium actionis nostrae negligimus.
For our own actions are the vineyards, which we cultivate by the habitual work of each day. But we, set as keepers in the vineyards, do not keep our own vineyard at all, because, while we are entangled in outside affairs, we neglect the ministry of our own action.
Nullum puto, fratres charissimi, ab aliis majus praejudicium quam a sacerdotibus tolerat Deus, quando eos quos ad aliorum correctionem posuit dare de se exempla pravitatis cernit, quando ipsi peccamus, qui compescere peccata debuimus.
I think, dearest brethren, that God endures no greater wrong from any others than from priests, when He sees those whom He set for the correction of others giving examples of depravity from themselves, when we ourselves sin, we who ought to have restrained sins.
Plerumque, quod est gravius, sacerdotes qui propria dare debuerant etiam aliena diripiunt. Plerumque, si quos humiliter, si quos continenter vivere conspiciunt, irrident. Considerate ergo quid de gregibus
Very often, which is more grievous, priests who ought to have given their own goods even plunder the goods of others. Very often, if they see any living humbly, or any living continently, they mock them. Consider, then, what
agatur, quando pastores lupi fiunt. Hi enim custodiam gregis suscipiunt, qui insidiari gregi dominico non metuunt, contra quos Dei greges custodiri debuerant. Nulla animarum lucra quaerimus, ad nostra quotidie studia vacamus, terrena concupiscimus, humanam gloriam intenta mente captamus.
becomes of the flocks, when the shepherds turn wolves. For these take up the guarding of the flock, who do not fear to lie in wait for the Lord's flock, against whom the flocks of God ought to have been guarded. We seek no gain of souls, we spend our days on our own pursuits, we covet earthly things, we grasp at human glory with an intent mind.
Et quia eo ipso quo caeteris praelati sumus, ad agenda quaelibet majorem licentiam habemus, susceptae benedictionis ministerium vertimus ad ambitionis argumentum; Dei causam relinquimus, ad terrena negotia vacamus; locum sanctitatis accipimus, et terrenis actibus implicamur.
And because, by the very fact that we are set over others, we have greater licence to do whatever we will, we turn the ministry of the blessing we have received into an occasion of ambition; we abandon the cause of God, we spend our time on earthly affairs; we take the place of holiness, and are entangled in earthly deeds.
Impletum est in nobis profecto quod scriptum est: Et erit sicut populus, sic sacerdos (Osee
There is indeed fulfilled in us what is written: And it shall be, as with the people, so with the priest (Hos.
Editors' notes and page, col. 1146
Footnotes
(7) ‹anchor: nostrae negligimus.› · call in col 1146
Corb. Germ., in nullum. Bigot. et duo priores Gemet., in nullo.
The Corbie–Saint-Germain manuscript: "in nullum." The Bigot manuscript and the two earlier Jumièges manuscripts: "in nullo" [in none].
(printed under page 577)
(8) ‹anchor: non metuunt,› · call in col 1146
Haec non habent Belvac. et Corb., sed post metuunt immediate sequitur nulla, etc.
The Beauvais and Corbie manuscripts do not have these words, but after "metuunt" there follows immediately "nulla," etc.
(printed under page 577)
(9) ‹anchor: ad ambitionis› · call in col 1146
Secundus Carn., augmentum.
The second Chartres manuscript: "increase" (augmentum).
(printed under page 577)
(10) ‹anchor: negotia vacamus;› · call in col 1146
C. Germ., jugum sanctitatis.
C. Germ.: "the yoke of holiness."
(printed under page 577)
IV, 9). Sacerdos enim non distat a populo, quando nullo merito suae vulgi transcendit actionem.
4:9). For the priest is not distinguished from the people, when by no merit of his own does he rise above the action of the crowd.
15. Imploremus Jeremiae lacrymas; consideret mortem nostram, et deplorans dicat: Quomodo obscuratum est aurum, mutatus est color optimus, dispersi sunt lapides sanctuarii in capite omnium platearum? (Thren. IV, 1.) Aurum quippe obscuratum est, quia sacerdotum vita quondam per gloriam virtutum clara, nunc per actiones infimas ostenditur reproba. Color optimus est mutatus, quia ille sanctitatis habitus
15. Let us implore the tears of Jeremiah; let him consider our death, and, lamenting, say: How is the gold become dim, the finest colour changed, the stones of the sanctuary scattered at the head of every street? (Lam. 4:1) The gold, indeed, is become dim, because the life of priests, once bright through the glory of virtues, is now shown to be reprobate through their basest deeds. The finest colour is changed, because that habit of holiness
per terrena et abjecta opera ad ignominiam despectionis venit. Lapides vero sanctuarii intrinsecus habebantur, nec sumebantur in summi sacerdotis corpore, nisi cum, sancta sanctorum ingrediens, in secreto sui conditoris apparubat.
has come, through earthly and abject works, to the disgrace of contempt. But the stones of the sanctuary were held within, and were not taken up on the body of the high priest, except when, entering the holy of holies, he appeared in the secret place of his Maker.
Nos ergo, fratres charissimi, nos sumus lapides sanctuarii qui apparere semper debemus in secreto Dei; quos nunquam necesse est foris conspici, id est nunquam in extraneis actionibus videri. Sed dispersi sunt lapides sanctuarii in capite omnium platearum, quia hi qui per vitam et orationem intus semper esse debuerant per vitam reprobam foris vacant.
We, then, dearest brethren, we are the stones of the sanctuary, who ought always to appear in the secret place of God; who need never be seen outside, that is, never seen in affairs foreign to us. But the stones of the sanctuary are scattered at the head of every street, because those who ought always to be within through life and prayer are idle without through a reprobate life.
Ecce jam pene nulla est saeculi actio quam non sacerdotes administrent. Dum ergo, in sancto, habitu constituti, exteriora sunt quae exhibent, quasi sanctuarii lapides foris jacent. Quia enim Graeca voce platea a latitudine vocatur, sanctuarii lapides in plateis sunt cum religiosi quique lata mundi itinera sectantur.
Behold, there is now scarcely any worldly business which priests do not administer. While, then, established in the holy habit, it is outward things which they display, the stones of the sanctuary lie, as it were, outside. For since in Greek speech a street is called platea from its breadth, the stones of the sanctuary are in the streets when any religious men follow the broad ways of the world.
Nec solum in plateis, sed et in capite platearum dispersi sunt, quia et per desiderium hujus mundi opera peregunt, et tamen de religioso habitu culmen honoris quaerunt. In capite ergo platearum dispersi sunt, quia et jacent per ministerium operis, et honorari volunt de imagine
Nor only in the streets, but also at the head of the streets are they scattered, because through desire of this world they carry out their works, and yet from their religious habit seek the height of honour. At the head of the streets, then, are they scattered, because they both lie by the service of their work, and wish to be honoured for the
sanctitatis.
mere image of holiness.
16. Quanto autem mundus gladio feriatur aspicitis, quibus quotidie percussionibus intereat populus videtis. Cujus hoc nisi nostro praecipue peccato agitur? Ecce depopulatae urbes, eversa castra, Ecclesiae ac monasteria destructa, in solitudinem agri redacta sunt. Sed nos pereunti populo auctores mortis existimus, qui esse debuimus duces ad vitam.
16. But you see with how great a sword the world is smitten, you see with what daily blows the people perish. And by whose fault does this happen, if not chiefly by our own sin? Behold, depopulated cities, overturned camps, churches and monasteries destroyed, are reduced to a wilderness of fields. But we have become the authors of death for a perishing people, we who ought to have been guides to life.
Ex nostro etenim peccato populi turba prostrata est, quia, nostra faciente negligentia, ad vitam erudita non est. Quid autem animas hominum nisi cibum Domini dixerimus, quae ad hoc sunt conditae, ut in ejus corpore trajiciantur, id est ut in aeternae Ecclesiae augmentum tendant?
For by our sin the crowd of the people has been laid low, because, through our own negligence, it has not been instructed unto life. And what shall we call the souls of men but the food of the Lord, which were created for this end, that they should be transferred into His body, that is, that they should tend towards the increase of the eternal Church?
Sed hujus cibi condimentum nos esse debuimus. Sicut enim paulo superius praefati sumus, missis praedicatoribus dicitur: Vos estis sal terrae (Matth. V, 13). Sic igitur cibus Dei est populus, condimentum cibi sacerdotes esse debuerunt. Sed quia dum nos ab orationis et eruditionis sanctae usu cessamus, sal infatuatum est, condire non valet
But we ought to have been the seasoning of this food. For as we said a little above, it is said to the preachers sent out: You are the salt of the earth (Matt. 5:13). So, then, the food of God is the people, and the priests ought to have been the seasoning of that food. But because, while we cease from the practice of prayer and holy learning, the salt has lost its savour, and is not able to season
Editors' notes and page, col. 1147
Footnotes
(1) ‹anchor: clara, nunc› · call in col 1147
Turon., C. Germ., Gemet. et alii, per actiones infirmas; primus Carn., per actionum infima.
The Tours manuscript, C. Germ. [a Saint-Germain codex], the Jumièges manuscripts and others: "through weak actions" (per actiones infirmas); the first Chartres manuscript: "through the lowest of actions" (per actionum infima).
(printed under page 578)
(2) ‹anchor: summi sacerdotis› · call in col 1147
Duo priores Gemet. ac Big., pectore.
The two earlier Jumièges manuscripts and the Bigot manuscript: "breast" (pectore).
(printed under page 578)
(3) ‹anchor: honorari volunt de› · call in col 1147
Tres Gemet., Bigot. et secundus Carn., de imitatione. Consentiunt vet. Ed.
The three Jumièges manuscripts, the Bigot manuscript and the second Chartres manuscript: "from the imitation" (de imitatione). The old editions agree.
(printed under page 578)
(4) ‹anchor: monasteria destructa,› · call in col 1147
Sic optime emendavimus ex Mss. C. Germ., Turon., Bigot., etc., priorem lectionem, in solitudinem agri redacti sunt. Significatur monasteria in agrorum solitudinem esse redacta.
So we have very well emended, from the manuscripts C. Germ., Tours, Bigot, etc., the earlier reading, "the fields have been reduced to a wilderness" (in solitudinem agri redacti sunt). What is meant is that the monasteries have been reduced to the wilderness of the fields.
(printed under page 578)
(5) ‹anchor: mortis existimus,› · call in col 1147
Longip. et Val. Cl., cui esse debemus.
The Longpont and Val. Cl. manuscripts: "to whom we ought to be" (cui esse debemus).
(printed under page 578)
(6) ‹anchor: infatuatum est,› · call in col 1147
Ita Mss. et vet. Ed., ubi alii excusi habent, condiri non valet cibus Dei; quibus tamen favet Corb. Germ.
So the manuscripts and the old editions, where other printed texts have "the food of God cannot be seasoned" (condiri non valet cibus Dei); which, however, the Corbie–Saint-Germain manuscript supports.
(printed under page 578)
cibos Dei, atque idcirco ab auctore non sumitur, quia exigente fatuitate nostra, minime conditur. Pensemus ergo qui unquam per linguam nostram conversi, qui de perverso suo opere nostra increpatione correpti, poenitentiam egerunt, quis luxuriam ex nostra eruditione deseruit, quis avaritiam, quis superbiam declinavit?
the foods of God, and it is therefore not taken up by its Maker, because, our folly so requiring, it is in no way seasoned. Let us consider, then, who was ever converted by our tongue, who, corrected by our rebuke from his perverse work, has done penance; who abandoned lust through our teaching, who turned aside from avarice, who from pride?
Pensemus quod lucrum Deo fecimus nos, qui, accepto talento, ab eo ad negotium missi sumus. Etenim dicit: Negotiamini dum venio (Luc. XIX, 13). Ecce jam venit, ecce de nostro negotio lucrum requirit. Quale ei animarum lucrum de nostra negotiatione monstrabimus? Quot ejus conspectui animarum manipulos de praedicationis nostrae segete illaturi sumus?
Let us consider what profit we have made for God, we who, having received a talent, were sent out by Him to trade. For He says: Trade till I come (Luke 19:13). Behold, He has now come, behold He requires the profit of our trading. What profit of souls shall we show Him from our trading? How many sheaves of souls from the harvest of our preaching shall we bring before His sight?
17. Ponamus ante oculos nostros illum tantae districtionis diem, quo judex veniet, et rationem cume servis suis, quibus talenta credidit, ponet (Ibid.). Ecce in majestate terribili, inter angelorum atque archangelorum choros videbitur. In illo tanto examine electorum omnium et reproborum multitudo deducetur, et unusquisque quid sit operatus ostenditur.
17. Let us set before our eyes that day of so great strictness, on which the judge will come, and will settle the account with His servants, to whom He entrusted talents (ibid.). Behold, in terrible majesty, amid the choirs of angels and archangels, He will be seen. In that so great an examination the multitude of all the elect and the reprobate will be brought forward, and each one will be shown what he has done.
Ibi Petrus cum Judaea conversa, quam post se traxit, apparebit. Ibi Paulus conversum, ut ita dixerim, mundum ducens. Ibi Andreas post se Achaiam, ibi Joannes Asiam, Thomas Indiam, in conspectum sui regis conversam ducet. Ibi omnes dominici gregis arietes cum animarum lucris apparebunt, qui sanctis suis praedicationibus Deo post se subditum gregem trahunt.
There Peter will appear with Judea converted, which he drew after him. There Paul, leading, if I may so say, a converted world. There Andrew will bring Achaia after him, there John Asia, Thomas India, converted into the sight of their king. There all the rams of the Lord's flock will appear with the profits of souls, who by their holy preachings draw after them to God a subject flock.
Cum igitur tot pastores cum gregibus suis ante aeterni pastoris oculos venerint, nos miseri quid dicturi sumus, qui ad Dominum nostrum post negotium vacui redimus, qui pastorum nomen habuimus et oves quas ex nutrimento nostro debeamus ostendere non habemus? Hic pastores vocati sumus, et ibi gregem non ducimus.
When, then, so many pastors have come with their flocks before the eyes of the eternal Pastor, what shall we wretches say, who return to our Lord empty after our trading, who have had the name of pastors, and have no sheep to show, which we owed from our own nourishing of them? Here we have been called pastors, and there we do not lead a flock.
18. Sed nunquid si nos negligimus, omnipotens Deus deserit oves suas? Nullo modo; nam ipse eas, sicut per prophetam pollicitus est, per semetipsum pascit (Ezech. XXXIV), omnesque quos praeordinavit ad vitam, flagellorum stimulis, compunctionis spiritu erudit.
18. But if we are negligent, does almighty God therefore abandon His sheep? By no means; for He Himself, as He promised through the prophet, feeds them by Himself (Ezek. 34), and all whom He has foreordained to life He instructs with the goads of scourges, by the spirit of compunction.
Et per nos quidem fideles ad sanctum baptisma veniunt, nostris precibus benedicuntur, et per impositionem nostrarum manuum a Deo Spiritum sanctum percipiunt, atque ipsi ad regnum coelorum pertingunt, et ecce nos per negligentiam nostram deorsum tendimus.
And indeed through us the faithful come to holy baptism, are blessed by our prayers, and through the laying on of our hands receive the Holy Spirit from God, and themselves attain to the kingdom of heaven; and behold, we, through our own negligence, tend downward.
Ingrediuntur electi, sacerdotum manibus expiati, coelestem patriam; et sacerdotes ipsi per vitam reprobam ad inferni supplicia festinant. Cui ergo rei, cui similes dixerim sacerdotes malos, nisi aquae baptismatis, quae peccata baptizatorum diluens, illos ad regnum coeleste mittit, et ipsa postea in cloacas descendit?
The elect, cleansed by the hands of priests, enter the heavenly homeland; and the priests themselves, through a reprobate life, hasten to the punishments of hell. To what thing, then, to what shall I liken evil priests, but to the water of baptism, which, washing away the sins of the baptized, sends them to the heavenly kingdom, and itself afterward descends into the sewers?
Timeamus haec, fratres, conveniat actioni nostrae ipsum ministerium nostrum.
Let us fear these things, brethren; let our very ministry be in keeping with our action.
Editors' notes and page, col. 1148
Footnotes
(7) ‹anchor: compunctionis spiritu› · call in col 1148
Secundus Carnut., eruit.
The second Chartres manuscript: "rescues" (eruit) [reading uncertain: the word is faint in the scan].
(printed under page 578)
De peccatorum nostrorum relaxatione quotidie cogitemus, ne nostra vita peccato obligata remaneat, per quam omnipotens Deus quotidie alios solvit. Consideremus sine cessatione quid sumus, pensemus negotium nostrum, pensemus pondus quod suscepimus. Faciamus quotidie nobiscum rationes, quas cum nostro judice habemus.
Let us think daily on the loosing of our sins, lest our life remain bound by sin, through which almighty God daily looses others. Let us consider without ceasing what we are, let us weigh our business, let us weigh the burden which we have taken up. Let us daily make with ourselves the reckonings which we hold with our judge.
Et sic debemus agere curam nostri, ut non negligamus curam proximi, ut quisquis ad nos jungitur ex linguae nostrae sale condiatur. Cum vacantem quempiam et lubricum videmus, admonendus est ut conjugio frenare studeat iniquitatem suam, quatenus per hoc quod licet discat superare quod non licet.
And we ought so to take care of ourselves, that we do not neglect the care of our neighbour, so that whoever is joined to us may be seasoned with the salt of our tongue. When we see someone unmarried and wanton, he must be admonished to strive to bridle his iniquity by marriage, so that, through what is lawful, he may learn to overcome what is not lawful.
Cum conjugatum videmus, admonendus est ut sic exerceat curam saeculi, ne postponat amorem Dei; sic placeat voluntati conjugis, ut non displiceat conditori. Cum clericum videmus, admonendus est quatenus sic vivat, ut exemplum vitae saecularibus praebeat, ne si quid in illo juste reprehenditur, ex ejus vitio ipsa religionis nostrae aestimatio gravetur.
When we see a married man, he must be admonished so to exercise his care for the world, that he not put behind him the love of God; so to please the will of his spouse, that he not displease his Maker. When we see a cleric, he must be admonished to live in such a way that he offer an example of life to those in the world, lest, if anything in him is justly reproved, the very reputation of our religion be burdened by his fault.
Cum monachum videmus, admonendus est ut reverentiam habitus sui in actu, in locutione, in cogitatione sua semper circumspiciat, ut ea quae mundi sunt perfecte deserat, et quod ostendit humanis oculis habitu, hoc ante Dei oculos moribus praetendat.
When we see a monk, he must be admonished always to be watchful over the reverence due to his habit, in act, in speech, in his own thought, so that he perfectly forsake the things of the world, and, before the eyes of God, show forth by his conduct what he displays to human eyes by his habit.
Iste itaque jam sanctus est, admoneatur ut crescat; ille vero adhuc iniquus est, admoneatur ut se corrigat, quatenus quisquis se ad sacerdotem junxerit, sale sermonis illius conditus recedat.
This one, then, being already holy, let him be admonished to grow; but that one, being still unrighteous, let him be admonished to correct himself, so that whoever joins himself to a priest may withdraw seasoned with the salt of his speech.
Haec, fratres, vobiscum sollicite cogitate, haec et proximis vestris impendite; omnipotenti Deo fructum vos reddere de negotio quod accepistis parate. Sed ista quae dicimus melius apud vos orando quam loquendo obtinebimus.
Think carefully on these things with yourselves, brethren, and bestow them also on your neighbours; be ready to render to almighty God the profit of the business which you have received. But these things which we say we shall obtain among you better by praying than by speaking.
OREMUS.
LET US PRAY.
Deus, qui nos pastores in populo vocare voluisti, praesta, quaesumus, ut hoc quod humano ore dicimur, in tuis oculis esse valeamus. Per Dominum nostrum, etc.
O God, Who willed to call us pastors among the people, grant, we beseech Thee, that what we are called by human mouth we may be able to be in Thy eyes. Through our Lord, etc.
Editors' notes and page, col. 1149
Footnotes
(1) ‹anchor: quod accepistis› · call in col 1149
Secundus Carn., Gemet. et Bigot., sperate.
The second Chartres manuscript, the Jumièges and Bigot manuscripts: "hope" (sperate).
(printed under page 579)