{"slug":"stoa0040.stoa013f.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa013f.opp-lat1","title":"Sermones Ad Populum. Classis V. Sermones Dubii","title_source":"Sermones Ad Populum. Classis V. Sermones Dubii","author":"Augustinus","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T21:25:08Z","cost_usd":0.018485},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa013f.opp-lat1","work_id":"stoa0040.stoa013f.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa013f/stoa0040.stoa013f.opp-lat1.xml"},"stats":{"passages":182,"english_words":51130,"coptic_letters":0,"source_letters":186688,"commentary_units":0,"commentary_kinds":0,"derived_notes":6,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa013f/stoa0040.stoa013f.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa013f.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":182,"translated":182,"commentary_passages":0,"commentary_units":0,"english_words":51130,"source_letters":185726,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 182 narrative."},{"kind":"caution","severity":"caution","text":"5 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":182},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CLASSIS V. SERMONES DUBII.\n\nQUOS inter qui visi sunt minus referre Augustinum, typis minutioribus exhibentur.\n\nSERMO CCCLXIV..\n\nDe Samsone. Judic. capp. XIII-XVI.\n\nFortitudo Samson ex Spiritu Dei. Samson fortitudinem habuit de gratia, non de natura. Nam si fortis esset natura, cum ei capillus demeretur, fortitudo non adimeretur. Et ubi crat illa potentissima fortitudo, nisi in eo quod Scriptura dixit, Incedebat cum illo Spiritus Domini? Ad Domini Spiritum pertinebat illa fortitudo. In Samson vas erat, in Spiritu plenitudo erat. Vas impleri ct exinaniri potest. Omne autem vas aliunde habet complementum. Ideo in Paulo ipsa gratia commendata est, quando dictus est vas electionis ( Act. IX, 15). Videamus ergo Allophylis qualem parabolam Samson proposuit. De edente, inquit, exivit cibus, et de forti est egressa dulcedo. Prodita est hæc parabola, delata ad amicos, soluta est; victus est Samson. Hic si justus est, latet: valde in profundo est hujus viri justitia. Nam et quod legitur victus blanditiis muliebribus, et quod ad meretricem intravit, videtur hujus meritum vacillare minus intelligentibus secreta veritatis. Nam et propheta uxorem meretricem praecepto Domini jubctur accipere (Osee I, 2). Fortasse poterimus dicere hoc in veteri Testamento criminosa vel damnabilia non fuisse, quando quidcm hoc quod dicebat vel agebat, prophetia erat.","english":"CLASS V. DOUBTFUL SERMONS.\n\nAmong these, those which appear to refer less to Augustine are shown in smaller type.\n\nSERMON CCCLXIV.\n\nOn Samson. Judges chapters XIII-XVI.\n\nSamson's strength was from the Spirit of God. Samson had strength from grace, not from nature. For if he had been strong by nature, when his hair was cut off, his strength would not have been taken away. And where was that most mighty strength, except in what the Scripture said, The Spirit of the Lord went with him? That strength belonged to the Spirit of the Lord. In Samson there was a vessel, in the Spirit there was fullness. A vessel can be filled and emptied. But every vessel has its filling from elsewhere. Therefore in Paul that very grace was commended, when he was called a vessel of election (Acts IX, 15). Let us see, then, what kind of parable Samson proposed to the Philistines. Out of the eater, he said, came food, and out of the strong came sweetness. This parable was brought forth, reported to his friends, and solved; Samson was conquered. If he is righteous here, it is hidden: the righteousness of this man lies very deep. For both what is read of his being conquered by a woman's blandishments, and that he went in to a harlot, seem to make his merit waver, for those who do not understand the secrets of the truth. For the prophet also is commanded by the Lord's precept to take a harlot as a wife (Hosea I, 2). Perhaps we shall be able to say that in the Old Testament these things were not criminal or damnable, since what he was saying or doing was prophecy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Requiramus ergo quid significaverit victus, quid siguilicaverit victor, quid significaverit cedens blandiLiis muliebribus, quid significaverit prodens secretum parabolæ, quid significaverit intrans ad meretricem, quid significaverit vulpes capiens, et per caudas vulpium, quibus ignem alligavit, inimicorum fructus incendens. Quos quidem fructus de compendio incendere potuit, si non in vulpibus mysterium cogitaret. Numquid enim stipula arida ardere non potuit, nisi ignem per eam vulpes transferrent? Intelligamus ergo grandia latere mysteria.\n\nI. In Samsone figuratus Christus. Uxor Samsonis. Problema ipsius. Quid erat Samson? Si dicam, Christum significabat: verum mihi dicere videor; sed continuo occurrit cogitantibus, Et Christus vincitur blanditiis muliebribus? Et Christus quomodo intelli. gitur ad meretricem intrare potuisse Deinde, et Christus quando capite nudatur, capillo raditur, virtute spoliatur, alligatur, excaecatur, illuditur? Evigila, fides, attende quid sit Christus, non solum quid fecit, sed etiam quid passus est Christus. Quid fecit? Operatus est, lit fortis: passus est, ut infirmus. In uno intelligo utrumque. Video fortitudinem Filii Dei, video innfirmitatem filii hominis. Accedit et aliud, quia Christus totus, quomodo eum Scriptura commendat, et caput et corpus est. Sicut Ecclesiae caput est Christus, ita Christi corpus Ecclesia est ( Ephes. IV, 15, et Coloss.","english":"Let us therefore ask what was signified by the one conquered, what by the conqueror, what by him who yielded to womanly flatteries, what by him who betrayed the secret of his riddle, what by him who went in to a harlot, what by him who caught foxes and, by the tails of the foxes to which he tied fire, set ablaze the fruits of his enemies. Those fruits he could indeed have set ablaze in a moment, had he not been thinking of a mystery in the foxes. For could dry stubble not have burned unless foxes carried fire through it? Let us understand, then, that great mysteries lie hidden.\n\nI. Christ prefigured in Samson. Samson's wife. His riddle. What was Samson? If I say that he signified Christ, I seem to myself to speak the truth; but at once it occurs to those who consider: And is Christ conquered by womanly flatteries? And how is Christ understood to have been able to go in to a harlot? Then too, and when is Christ deprived of his head, shorn of his hair, stripped of his strength, bound, blinded, mocked? Be awake, faith; attend to what Christ is, not only to what Christ did, but also to what Christ suffered. What did he do? He worked, as one strong. He suffered, as one weak. In the one I understand both. I see the strength of the Son of God, I see the weakness of the son of man. There is also another point, because Christ is whole, as Scripture commends him, both head and body. As Christ is the head of the Church, so the Church is the body of Christ (Ephesians 4:15, and Colossians).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"I, ). Et sola quidem ut non sit, cum capHe suo totus Christus est. Habet ergo Ecclesia in se fortes, habet infirmos; habet eos qui solido pane vescuutur, habet eos qui adhuc lacte nutriendi sunt. Addo aliud, quod necesse est confiteri: in ipsa societate Sacramentorum, communicatione Baptismatis, participatione Altaris, habet justos, habet injustos. Modo enim corpus Christi, quod nostis, in area est; postea in horreo erit. Tamen cum iii area est, non recusat paleas sustinere: cum tempus advenerit reponendi, triticum a paleis segregabit (Matth. III, 12). Quædam ergo fecit Samson ex persona capitis, quaedam ex persona corporis, totum tamen ex persona Chri. sti. In eo enim quod virtutes et mirabilia operatus est Samson, caput Ecclesiae Christum significavit: in eo autem quod prudenter fecit, illorum qui in Ecclesia juste vivunt imaginem gessit: ubi forte praeventus est et incaute egit, eos qui in Ecclesia peccatores sunt 1, figuravit. Meretrix quam Samson in conjugium sumit, Ecclesia est, quae ante aguitionem unius Dei cum ide. lis fornicata fuit, quam postea sibi Christus adjunxit. Postquam vero ab eo illuminata fidem suscepit, eUam hoc meruit, ut per eum salutis sacramenta cognosceret, et ab eodem revelarentur ei mysteria coelestium secretorum.","english":"And indeed, so that she may not be [alone], the whole Christ is with her as her head. The Church, then, has within herself the strong and the weak; she has those who are fed on solid bread and those who must still be nourished with milk. I add another point, which must be confessed: within the very fellowship of the Sacraments, the sharing of Baptism, the partaking of the Altar, she has the righteous and the unrighteous. For now the body of Christ, which you know, is on the threshing floor; afterward it will be in the granary. Yet while it is on the threshing floor, it does not refuse to endure the chaff; when the time of storing comes, it will separate the wheat from the chaff. Some things, then, Samson did in the person of the head, some in the person of the body, yet all in the person of Christ. For in that Samson wrought mighty deeds and wonders, he signified Christ, the head of the Church; but in that he acted prudently, he bore the image of those who live righteously in the Church; where perhaps he was overcome and acted rashly, he prefigured those who are sinners in the Church. The harlot whom Samson takes in marriage is the Church, which before the knowledge of the one God played the harlot with idols, and whom Christ afterward joined to himself. But after she was enlightened by him and received the faith, she also merited this, that through him she should come to know the sacraments of salvation, and that the mysteries of heavenly secrets should be revealed to her by him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Nam quaestio ipsa quæ continet, De edente exivit cibus, et de forti est egressa dulcedo, quid aliud significat quam Christum a mortuis resurgentem? De edente utique, id est, de morte qua cuncta devorat atque consumit, exivit cibus ille qni dixit, Ego sum panis vivus, qui de cælo descendi ( Joan. VI, ). Quem humana exacerbavit iniquitas, et cui aceti et fellis amaritudinem propinavit, ab eo plebs Gentium vitae dulcedinem conversa suscepit. Ac sic de mortui Iconis ore, id est, de Christi morte, qui accubans dormivit ut Ico, apum, id est Christianorum processit examen. Quod autem dicit, Non invenissetis parabolam meam, nisi arassetis in vitula mea: vitula hæc Ecclesia est, quæ fidei mysteria, Trinitatis, resurrectionis, judicii paritcr ct regni, in fines terræ per Apostolorum el sanctorum doctrinam ac prædicationem vulgavit, et intelligentibus atque cognoscentibus æternæ vitæ præmia repromisit.","english":"For the question itself which it contains—that the food came forth from the eater, and sweetness came out of the strong—what else does it signify than Christ rising from the dead? From the eater, certainly, that is, from death, which devours and consumes all things, came forth that food which said, I am the living bread, which came down from heaven (John 6). Him human iniquity embittered, and to him it gave to drink the bitterness of vinegar and gall; from him the people of the Gentiles, being converted, received the sweetness of life. And so from the mouth of the dead lion—that is, from the death of Christ, who lay down and slept as a lion—came forth the swarm of bees, that is, of Christians. But what it says, You would not have found my parable, unless you had plowed with my heifer: this heifer is the Church, which brought forth the mysteries of the faith—of the Trinity, of the resurrection, of the judgment, and of the kingdom—and made them known to the ends of the earth through the teaching and preaching of the apostles and saints, and promised the rewards of eternal life to those who understand and know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Sodalis ducens ipsius uxorem figura hæreticorum. Vulpes ignem in caudis trahentes. Sequitur autem, Iratus est Samson, quia duxit sodalis ejus uxorem ejus. Sodalis iste omnium hæreticorum figuram gessit. Magnum secretum, fratres mei. Nam hæretici, qui Ecclesiam diviscrunt, uxorem Domini sui ducere et abducere voluerunt. De Ecclesia euim et deEvangeliis exierunt, qui per impielatis adulterium Ecclesiam, id est, Christi corpus in partem suam conantur invadere. Unde fidelis ille servus ct amicus dominicæ sponsx loquitur dicens: Despondi enim vos uni viro virginem castam exhibere Christo. Et (lepravali sodalis tangit fideli zelo et increpatione personam. Et timeo, inquit, ne sicut serpens Evam seduxit, ita et sensus vestri corrumpantur a veritate quæ est in Christo Jesu ( II Cor. XI, 2, ). Qui autem sunt sodales, id cst, hæretici desertores, qui sponsam Domini invadere voluerunt, nisi Donatus, Arius, Manichæus, et cætera vasa erroris et perditionis? De talibus Apostolus dicit: Audio in vobis, inquit, scissuras csse: aliusenim dicit, Ego quidem sum Pauli; alitis autem, Ego Apollo; alius vera, Ego Cephæ ( I Cor. I, 11, i2 ). Videamus igitur mysticus iste Samson quid iecerit offensus in uxore ab alieno. Cepit enim vulpes, id est, adulterantes sodales, de quibus dicitur ill Canticis canticorum, Capite nobis vulpes pusillas, exterminantes vineas ( Cant. II, ). Quid est, Capite?","english":"The companion who took his wife is a figure of the heretics. The foxes dragging fire in their tails. Then it follows: Samson was angry because his companion had taken his wife. That companion bore the figure of all heretics. A great mystery, my brothers. For the heretics who divided the Church wished to take and lead away the wife of their Lord. For it was from the Church and from the Gospels that they went out—those who, through the adultery of impiety, attempt to invade the Church, that is, the body of Christ, for their own part. Hence that faithful servant and friend of the Lord's bride speaks, saying: For I have espoused you to one husband, to present you as a chaste virgin to Christ. And the companion's leprosy touches the person of the faithful with zealous reproof. And I fear, he says, lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted from the truth which is in Christ Jesus (2 Cor 11:2). But who are the companions, that is, the heretical deserters who wished to invade the Lord's bride, but Donatus, Arius, Manichaeus, and the other vessels of error and perdition? Of such the Apostle says: I hear, he says, that there are schisms among you: for one says, I indeed am of Paul; another, But I am of Apollos; another, But I am of Cephas (1 Cor 1:11-12). Let us see, then, what this mystical Samson did when offended by his wife's act with a stranger. For he caught foxes, that is, the adulterous companions, of whom it is said in the Song of Songs: Catch for us the little foxes that destroy the vines (Cant 2). What is \"Catch\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Id est, comprehendite, convincite, confutate; ne exterminentur ecclesiasticæ vineæ. Quid cal aliud vulpes capere, nisi hæreticos divinæ legis auctoritate revincere, et sanctarum Scripturarum testimoniis velut quibusdam vinculis alligare atque constiingere? Vulpes capit, ligatis ignem caudis apponit. Quid sibi volunt caudae vulpium colligatæ? Caudæ vulpium quid sunt, nisi posteriora hæreticorum,qui prima habent blanda et deceptoria: ligata, idest, damnata, et ignem in fine trahentia; ut corumfructus ct opera consumant, qui suis seductionibus acquiescunt? Dicit homini modo, Noli audire haereticos, noli acquiescere hæreticis. Respondet, Quare? Numquid ille et ille non audivit hæretocos? Numquid et alius quilibet cliristianus non tanta mala commisit, tanta adulteria fecit, tantas rapinas exercuit? Etquid illi colligit inali? Prima vulpium sunt, qua; scducti attendunt; et retro est ignis. Nihil, inquit, illi contigit. Numquid quia præcedit, post se nibil trahit? Yenlurus est ad ignem posteriorem. Putas aulem quia hæretici ignem trahunt undo ardeant fructus inimicorum, et ipsi non ardebunt? Sine dubio enim vulpes, ubi messes incenderunt, et ipsæ utique arserunt. Yidcte ergo judicium hæreticis retro, quomodo non vident post se.","english":"That is, grasp them, convict them, refute them, lest the vines of the Church be destroyed. For what else is it to catch the foxes but to overcome heretics by the authority of the divine law and to bind and tie them fast with the testimonies of the holy Scriptures as with certain chains? He catches the foxes, and to their bound tails he applies fire. What do the bound tails of the foxes mean? What are the tails of the foxes but the latter things of the heretics, who have their first things smooth and deceptive: bound, that is, condemned, and dragging fire at the end, so that it may consume their fruit and works in those who consent to their seductions? He says to a man now, Do not listen to the heretics, do not consent to the heretics. He answers, Why? Did not that man and that man listen to the heretics? Did not some other Christian too commit such great evils, commit so many adulteries, carry out so many robberies? And what does he gather from that? The first things of the foxes are what the deceived pay attention to; and the fire is behind. Nothing, he says, happened to that man. Is it because it goes before that it drags nothing after itself? The fire that comes after is still to come. But do you think that the heretics drag fire by which the fruits of their enemies may burn, and that they themselves will not burn? For without doubt the foxes, when they have set the harvests on fire, have themselves also surely burned. See, then, the judgment upon the heretics behind them, how they do not see what is after them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Habent blandimenta, ut mulceant, primas partes suas liberas ostendunt: in judicio Dei in ligatis - caudis, id est, in posterioribus suis ignem trahunt, quia improbitas præcedit pœnas suas.\n\nAccessus ad meretricem. Portæ civitatis, cum a somno surrexisset, in montem ablatæ. Quod autem intrivit ad meretricem, si sine causa fecit, quicumque fecit, immundus est: si autem propheta fecit, sacramentum est. Si non ita intravit ut concumberet cum ca, mysterii causa fortassis intravit. Sed concubuisse non legimus. Sequitur, Inimici vero exspectabant ad portas civitatis, ut comprehenderent cum, cum a meretrice, ad quam intraverat, fuisset egressus. llle vero dormiebat. Videte quemadmodum non scriptum est quia mixtus est meretrici; scd scriptum cst quia dormiebat. Ubi exsurrexit, inquit, media noc/e exiit, cl abstulit portas civitatis ipsius cum seris, et easdem portas levavit in cacumen montis, et ab Allophylis teneri non potuit. Portas civitatis, quibus ad meretricem intravit, abstulit, et in montem levavit. Quid est hoc? Infernum et amorem mulieris, utrumque Scriptura conjungit. Inferni imaginem tenebat domus meretricis. Recte pro inferis ponitur: quia neminem repellit, et omnem iutranlem ad se trahii (Prov. xxx, 10).","english":"They have blandishments to soothe, and they show their leading parts free; in the judgment of God, in the bound tails—that is, in their hinder parts—they drag fire, because their wickedness precedes their punishments.\n\nThe approach to the harlot. The gates of the city, when he had risen from sleep, were carried away to the mountain. But as for his going in to the harlot: if anyone did it without cause, whoever did it is unclean; if however a prophet did it, it is a sacrament. If he did not go in in such a way as to lie with her, perhaps he went in for the sake of a mystery. But we do not read that he lay with her. It follows: But the enemies were waiting at the gates of the city, to seize him when he had gone out from the harlot to whom he had entered. But he was sleeping. See how it is not written that he was mingled with the harlot, but it is written that he was sleeping. When he rose, it says, in the middle of the night he went out, and took away the gates of that city with their bars, and lifted those same gates to the top of the mountain, and he could not be held by the Allophylites. The gates of the city, through which he entered to the harlot, he took away and lifted onto the mountain. What is this? Scripture joins both hell and the love of a woman. The house of the harlot held the image of hell. It is rightly set down for hell, because it repels no one, and draws every one entering to itself (Prov. 30:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Agnoscimus hoc loco Itedemptoris nostriopera, postquam Synagoga, ad quam venerat, a se per diabolum separata est, posteaquam decalcavit cum, id est, in loco Calvariæ crucifixit, ad inferna descendit; et inimici custodiebant locum dormientis, id est, sepulcrum; et capere volebant quem videre non poterant. Ille autem durmiebat ibi. Hoe idco dixi, quia vera mors erat. Quod diclum est, Media nocte surrexit; hoc significat, quia in secreto surrexit. Aperte enim passus cst; solis autem discipulis et. certis quibuscumque, cum surrexit, manifestatus est. Ergo quod intravit, omnes viderunt; quod surrexit, pauci cognoverunt, tenuerunt et palpavcrunt. Tollit tamen portas civitatis, id est, aufert portas inferni. Quid est portas inferni tollere, nisi mortis imperium rcmovere? Recipiebat enim ct non remittebat. Quid autem fecit Dominus noster Jesus Christus? Ablatis portis mortis, ascendit in cacumen montis. Novimus enim eum et resurrexisse, et in cœlos ascendisse.","english":"We recognize in this passage the works of our Redeemer, after the Synagogue, to which he had come, was separated from him by the devil, after it trampled him underfoot—that is, crucified him in the place of Calvary—he descended to hell; and his enemies guarded the place of the one sleeping, that is, the tomb; and they wanted to seize the one whom they could not see. But he was sleeping there. I said this for this reason, because it was a true death. What was said, \"At midnight he rose\"—this signifies that he rose in secret. For he suffered openly; but he was made manifest, when he rose, to his disciples alone and to certain others whomsoever. Therefore, that he entered in, all saw; that he rose, few knew, few held him and touched him. Nevertheless he takes away the gates of the city, that is, he removes the gates of hell. What is it to take away the gates of hell, except to remove the dominion of death? For it was receiving and not releasing. But what did our Lord Jesus Christ do? With the gates of death taken away, he ascended to the summit of the mountain. For we know that he both rose again and ascended into heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Virtus in capillis.,Excæcatio et mors Samsonis. Quid est autem quod in capillis virtutem habcbat? Et hoc, fratres, diligenter attendite. Virtutem non habuit in manu, non in pede, non in pectore, non in ipso capite; sed in capillis, in criuibus. Quid sunt capilli? quid comæ? Et nos videmus, ct interrogatus Apostolus respondet nobis, Coma velamentum est (I Cor. XI, 15). Et in velamento Christus habehat virtutem, quando umbræ veteris Legis cum tegebant. Coma ergo Samson in velamento erat; quia in Christo aliud videbatur, et aliud intelligebatur. Quid autem sibi vult, quod proditum est secretum, et decalvatus est Samson? Contempta est Lex, et passus est Christus. Christum enim non occiderent, si Legem non contempsissent. Nam noverant et ipsi qnia eis Ghristum non licebal occidere. Dicebant judici, Nobis non licet occidere aliquem (Joan. XVIII, 51). Decalvatus est Samson, revelata sunt condensa, remotum est volamentum; et Christus qui latebat apparuit. Capilli autem redivivi caput vestierunt: quia Judæi nee resurgentem Christum credere volucrunt. Fuit quidem in molendino cæcatus, fuit in domo carceris: Domus carceris vel molendinum, labor est hujus sæculi. Excæcatio autcm Samson illos indicat, qui inlidclitate cæcati Christum nee virtutes operantem, ncc ascendentem ad cœlestia cognoverunt. Cæcitas ergo quam intulerunt, cæcitatem Judæorum significabat.","english":"His strength was in his hair. The blinding and death of Samson. But what is the meaning of his having strength in his hair? Attend carefully to this too, brothers. He had strength not in his hand, not in his foot, not in his breast, not even in his head itself, but in his hair, in his locks. What is hair? What are locks? We see, and the Apostle, when asked, answers us: Hair is a covering (1 Cor 11:15). And in a covering Christ had strength, when the shadows of the old Law were covering him. Samson's hair, then, was in a covering, because in Christ one thing was seen and another understood. But what does it mean that the secret was betrayed and Samson was shorn? The Law was despised, and Christ suffered. For they would not have killed Christ if they had not despised the Law. Indeed they themselves knew that it was not lawful for them to kill Christ. They said to the judge, It is not lawful for us to kill anyone (John 18:31). Samson was shorn, the hidden things were revealed, the covering was removed; and Christ, who was hidden, appeared. But his hair grew back and clothed his head, because the Jews were unwilling to believe in Christ even when he rose again. He was indeed blinded in the mill, he was in the house of the prison: the house of the prison, or the mill, is the toil of this world. But Samson's blinding indicates those who, blinded by unbelief, did not recognize Christ either when he worked miracles or when he ascended to heavenly things. The blindness, then, which they brought upon him signified the blindness of the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Christus autcm a Judæis et comprehensus est et occisus: sed magis interficientes occidit. Adduxerunt ergo cum inimici, ut illuderent ei. Jam hic imaginem crucis attendite. Expansas enim manus ad duas columnas, quasi ad duo ligna crucis extendit: sed adversarios suos interemptus oppressit, et illius passio interfectio facta est persequentium. Et idco Scriptura ita conclusit, Plures mortuus occidil, quam vivus occiderat. Quod mysterium in Domino nostro Jesu Christo evidenter impletum est: redemptionem nostram, quam vivens minime celebraverat, mortuus celebravit: qui vivit et regnat in sæcula sæculorum. Amcn.\n\nSERMO CCCLXV *.\n\nDe versu Psalmi xv, Benedicam Dominum, qui tri buit mihi intellectum, etc..\n\nDeus corde laudandus ea amore. Laus sine amore, nec vera, ncc Deo accepta. Cantavimus, et diximus, Benedicam Dominum: utinam cordc, non orc tantum: nam si ore rt non cordc, sordescit laus Domini in ore peccatoris (Ercli. xv, 9); nec sibi prodest oris confessio, si non sit intus charitatis professio. Vidcte, fratres: non est charilas virtus oris; ibi sedem figit, uhi pulchra est amica sponsi. Ubi autem hæc pulchritudo? Omnis gloria filiæ regis ab intus (Psal. XLIV, 14). Non est aliud ea gloria quam pulchritudo, non est aliud ca pulchritudo quam charitas, non est aliud charitas quam vita. Ergo ut vivas, ama. Si amas, pulcher es: amor bonum, amor pulchrum.","english":"But Christ was both arrested by the Jews and killed: yet in dying He killed the killers. His enemies therefore led Him forth to mock Him. Now here attend to the figure of the cross. For with His hands stretched out to two columns, He extended them as it were to the two beams of the cross: but being slain He crushed His adversaries, and His passion became the slaughter of His persecutors. And therefore Scripture concluded it thus: He slew more in death than He had slain in life. Which mystery was evidently fulfilled in our Lord Jesus Christ: our redemption, which He had by no means accomplished while living, He accomplished in dying: who lives and reigns for ever and ever. Amen.\n\nSERMON CCCLXV.\n\nOn the verse of Psalm XV, I will bless the Lord, who hath given me understanding, etc.\n\nGod is to be praised with the heart, with His love. Praise without love is neither true nor acceptable to God. We have sung, and we have said, I will bless the Lord: would that with the heart, not with the mouth only: for if with the mouth and not with the heart, the praise of the Lord becomes foul in the mouth of a sinner; nor does the confession of the mouth profit him, if within there be not the profession of love. See, brothers: love is not a virtue of the mouth; there it fixes its seat, where the bride of the spouse is beautiful. But where is this beauty? All the glory of the king's daughter is within. That glory is nothing other than beauty, that beauty is nothing other than love, love is nothing other than life. Therefore, that you may live, love. If you love, you are beautiful: love is good, love is beautiful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Si absit illud pulchrum, non vivis; spcdem quidem habes, sed non intus. Recludatur sepulcrum illud tantis fultum columnis, effringatur marmor; quid aliud occurret qnam horrendum cadavcr, ossa fetida, cineres, vermes? Est itaque spocics, sed tegit mortuum, ad aspectum cujus horrescis, fremis.. Putas autem Mortuus dicat, Benedicam Dominum? Imo teste Scriptura, Non mortui laudabunt te, Domine, neque omnes qui descendunt in infernum ( Psal. CXIII, 17). Aperi Evangelium, audics Dominum increpantem et dicentem diabolo, Obmutesce (Marc. I, 25). Quare? Quia non mortui laudabunt te, neque omnes qui descendunt in infernum. Nemo eum landat quem non ainat; aut si inimicus laudat, virtutem amat quam in inimico laudat. Qui peccat, inimicitias exercet cum Deo: neque igitur Deum laudat, nee virtutem Dei laudat; quia laus aliquod bonum est, quod non cadit in peccatum. Qui aliquem laudat ct mentitur, calumniatur, aut irridet potius quam laudat. Aufer a corde charitatem, solum superat mendacium. Vis ut mendacium laudet veritatem, ct indc Dens sumat elogium, unde proficiscitur blasphemia? Non magni ducunt sapientes, qui ab insanis et malis Laudantur: laudabitur Deus ab impuro et irnpudcntissimo corde, a blasphema et amentissima mente? Dic ergo, Benedicam Dominum, qui tribuit mihi in-, tel/ectum.","english":"If that beauty is absent, you are not alive; you have indeed an appearance, but not within. Let that tomb, propped up by such great columns, be opened, let the marble be broken open; what else will meet you but a horrid corpse, stinking bones, ashes, worms? There is therefore an appearance, but it covers a dead man, at the sight of whom you shudder and tremble. But do you think the dead man says, I will bless the Lord? No indeed; as the Scripture testifies, The dead shall not praise you, O Lord, nor all who go down into hell (Ps. 113:17). Open the Gospel, you will hear the Lord rebuking and saying to the devil, Be silent (Mark 1:25). Why? Because the dead shall not praise you, nor all who go down into hell. No one praises him whom he does not love; or if an enemy praises, he loves the virtue which he praises in the enemy. Whoever sins wages enmity with God; therefore he neither praises God nor praises the virtue of God, because praise is some good, which does not fall under sin. Whoever praises someone and lies, slanders, or mocks rather than praises. Take charity away from the heart, and only falsehood remains. Do you wish falsehood to praise the truth, and God to receive praise from the very source from which blasphemy proceeds? Wise men do not think much of it when they are praised by the insane and the wicked: shall God be praised by an impure and most shameless heart, by a blasphemous and most demented mind? Say therefore, I will bless the Lord, who has given me understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Insanus non es, sanatus es, intellectum habes; lauda Dcum tuum, qui tribuit libi iutellcctum, qui præstat oculum: intellectum, ut capias; oculum, ut aspicias; capias (Iuanla sit latitudo et longitudo amoris Dei, aspicias in auctorem et consummatorem fidei; capias charitatem, aspicias Christum; charitatem, ul ames; Christum, ut benedicas, ut amando et benedicendo cognoscas Dominum, qui tibi tribuit intellectum; et cognoscendo vivas: quia, Hæc est vita æterna, ut cognoscant te solum Deum, et quem misisti Jesum Christum (Joan. XVII, 5).\n\nContra hæreticos, intellectum bonum, quo benedicitur Deus, habere se a natura jactantes. Sed unde, quæso, tibi intellectus iste? Veniet aliquis de transverso, ct dicet: Qui naturam dedit, dedit intellectum; bona natura, bonus intellectus; hanc bonam sortiar, sufficit: ncque enim intellectus erit degener; ei inde benedicam Dominum, unde mihi tribuit intellectum, hoc est, a natura. hæretice, ergo bonam sortitus cs naturam? Taceat Apostolus et confundatur: Non quod volo, inquit, bonum, hoc ficio (Rom. vn, 19); ct tamen bonam sortitus est naturam, et in hac bona natura, bonum quod vult agere, non potest agere. Vult, desidcrat, conatur: vult infirme, desiderat incassum; conatur frustra; et contra quod vult, quod dcsidcrat, quod conatur, bonum hoc non perficit. bonam naturam, cujus imbecilla voluntas, irritum desiderium, conatus inutiles!","english":"You are not insane, you have been healed, you have understanding; praise your God, who has granted you understanding, who provides the eye: understanding, that you may grasp; the eye, that you may look upon; that you may grasp—how great is the breadth and length of the love of God—that you may look upon the author and finisher of faith; that you may grasp charity, that you may look upon Christ; charity, that you may love; Christ, that you may bless; so that by loving and blessing you may know the Lord, who has granted you understanding; and by knowing, you may live: because, This is eternal life, that they may know you, the only God, and Jesus Christ whom you have sent (John 17:3).\n\nAgainst the heretics, who boast that they have from nature the good understanding by which God is blessed. But whence, I ask, is this understanding of yours? Someone will come from the crowd and say: He who gave nature gave understanding; nature is good, understanding is good; let me obtain this good; it is enough: for the understanding will not be degenerate; from that source I will bless the Lord, from which he granted me understanding, that is, from nature. Heretic, have you then obtained a good nature? Let the Apostle be silent and be confounded: Not what I will, he says, the good, this I do (Romans 7:19); and yet he obtained a good nature, and in this good nature, the good that he wills to do, he cannot do. He wills, he desires, he strives: he wills weakly, he desires in vain; he strives fruitlessly; and contrary to what he wills, what he desires, what he strives for, this good he does not accomplish. A good nature, whose will is weak, whose desire is vain, whose strivings are useless!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Partes suas agant philosophi, et maximam libi gratiam habebunt, qui tam gratuito bonam cis naturam indulges. Quid inde? Noverunt cœlum, noverunt terram, noverunt mare, abyssos rimantur, abstrusa naturæ scrutantur, sciunt rerum discrimina, differentias, essenlias; de his oinnihus rationem reddunt; quid inde? Perge, dic amplius. Post tot tantaque doficiunt, nee sicut Deum glorificaverunt, et in cogitationibus suis evanuerunt, et insipientes facti sunt, cum se sapientes arbitrarentur, et mutaverunt similitudinem Dei in similitudinem vituli comedentis fenum, et effusi sunt in errore Baalim; et obcæcavit eos Deus sacculi, et traditi sunt in ignominiosas passiones, et similes facti sunt iis quæ adorabant (ld. i, 21-28). Et tamen bona natura gaudebant, et per naturam intellectu. insane, vides an hæc natura tribuat intellectum, quo Deum benedicant? Quin potius tribuat intellectum, quo Deo maledicant, et adversus Creatorem cxsurgant? Dicite potius, fratres, Benedicam Dominum, qui tribuit mihi intellectum: nisi tribuisset, non intellexissem; nisi intellexissem, nunquam benedixissem: intellectum tribuit, oculum dedit. Cæca natura, quo ipsa caret non præstat. Fac tibi intellectum, et te facies caecum. Lumen quod in te est, tenebræ sunt. Dic ergo, lllumina tenebras meas, ne unquam obdormiam in morte (Psal. XII, 4). Quid est obdormire in morte?","english":"Let the philosophers mind their own business, and they will be most grateful to you for indulging them with a nature so good for nothing. What of it? They have known the sky, they have known the earth, they have known the sea, they probe the depths, they scrutinize the hidden things of nature, they know the distinctions of things, their differences, their essences; on all these things they give an account. What of it? Go on, say more. After so many and such great things they fail, and they did not glorify God, and they became vain in their thoughts, and were made foolish, when they thought themselves wise, and they changed the likeness of God into the likeness of a calf that eats hay, and they were poured out in the error of the Baalim; and the God of this world blinded them, and they were handed over to shameful passions, and they became like the things they worshipped (Rom. 1:21-28). And yet they rejoiced in their good nature, and through nature in their understanding. You are not insane, you see whether this nature grants understanding, by which they may bless God? Rather, does it not grant understanding, by which they may curse God, and rise up against their Creator? Say rather, brothers, I will bless the Lord, who has given me understanding: had he not given it, I would not have understood; had I not understood, I would never have blessed him: he gave understanding, he gave the eye. A blind nature does not supply what it itself lacks. Make yourself understanding, and you will make yourself blind. The light that is in you is darkness. Say therefore, Enlighten my darkness, that I may never fall asleep in death (Ps. 12:4). What is it to fall asleep in death?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Aliquid a natura sperare, brachium suum carnem facere, sibi ipsi intellectum fingere: hæc qui fecerit, non tantum in morte est, sed obdormit in morte, plusquam quatriduanus est, plusquam foetct (Joan. XI, 59). Si tantum in morte esset, suscitari posset: sed in ipsa morte plusquam ferreum somnuM dormit, in ea requiescit. Actum est de eo.\n\nRursus confutantur verbis Salomonis. Sed vis scire quid egerit is qui bonam sortitus erat naturam? Dixitne ut tu: In bona natura, bonus mihi est intellectus, et qui unum tribuit, alterum non negavit? Allidamus scorpium, conteramus, obstruatur iniquitati os suum. Lege: Sortitus sum animam bonam. Perge, audiamus qualem nactus fueris thesaurum, qui fortasse vertetur in carbones, et utinam in carbonos qni supcr caput luum congesti absumant superflua. Et cum essem magis bonus, veni ad corpus incoinquinatum: et ut scivi quod non aliter continrre possem, nisi Deus del; et hoc ipsum ernt sapientiæ, cujus esset donum cognoscere; conveni Dominum, et deprecatus sum (Sap VIII, 19-21). Verissime sortitus es naturam bonum. quis neget? Nam el diaboli I atura boaa est, et omnia quæ Deus fecit, bona sunt: sed in hac natura licet bona, tu sapienlem intellectum habebis, quo possis abstinere a concupiscentiis et desideriis, quæ militant adversus animam, si Deus non dederit? Disce, hæretiee, disce tandem.","english":"To hope for something from nature, to make one's own arm flesh, to fashion understanding for oneself: whoever has done these things is not only in death, but sleeps in death; he is more than four days dead, more than already stinking (John 11:39). If he were only in death, he could be raised; but in death itself he sleeps a sleep more than iron, he rests in it. It is all over with him.\n\nAgain they are refuted by the words of Solomon. But do you wish to know what he did who had obtained a good nature? Did he say, as you do: \"In a good nature, understanding is good for me, and he who gave the one did not deny the other\"? Let us crush the scorpion, let us tread it down, let iniquity's mouth be stopped. Read: \"I obtained a good soul.\" Go on, let us hear what sort of treasure you have come upon, which perhaps will be turned into coals—and would that into coals heaped upon your head to consume your superfluities. \"And when I was more good, I came to a body undefiled: and since I knew that I could not otherwise be continent unless God gave it—and this very thing was a mark of wisdom, to know whose gift it was—I went to the Lord and besought him\" (Wisdom 8:19-21). Most truly you have obtained a good nature. Who denies it? For even the devil's nature is good, and all things that God made are good. But in this nature, though good, will you have a wise understanding, by which you may abstain from the concupiscences and desires that war against the soul, if God has not given it? Learn, heretic, learn at last.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Et scivi quod non aliter continere possem, nisi Deus det: etin hoc præcipuum sapientiæ, quæ tota est intellectus, scire unde contineas, et non aliter contineas nisi a solo Deo. egregiam naturam quæ a nullo abstinere potes!, ncc aliter potest, nisi ut ruat, si Deus non dederit intellectum, quo non ruat! Canlemus ergo, fratres, callemus. Benedicam Dominum, qui tribuit mihi intellectum: dedil naluram, dedit intellectum; sanavit naturam, sanavit intellectum. In ulroque pius Samaritanus misericordiam exhibuit; descendit, alligavit vulnera, vino quod intelligimus, tersit, curavit, in stabulum tulit, hoc est in Ecclesiam, hospiti commendavit (Luc. x, 33-35). Quali hospiti? Spiritui sancto Ecclesiæ sanctæ inhabitatori. Is accepta moneta, sed quam conscisso sacco effudit qui pro miseris solvit, oleo suo, uaguento suo, vulnera natune jacentis et exspirantis sanavit, et codem oleo quod accendit, tenehras meas illuminavit, et intellectum lucidum fecit. Hoc si nun credideris, non tibi crit Samaritanus, el peribis in vulnere, qui medentis manum renuis admittere.","english":"And I knew that I could not otherwise contain myself, unless God grants it; and in this is the chief part of wisdom, which is wholly understanding: to know whence you may contain yourself, and that you contain yourself in no other way than by God alone. Excellent nature, that you can abstain from nothing! Nor can it do otherwise than fall, if God has not given understanding, by which it does not fall. Let us therefore sing, brothers, let us tread the path. I will bless the Lord, who has given me understanding: he gave nature, he gave understanding; he healed nature, he healed understanding. In both the pious Samaritan showed mercy; he came down, bound up the wounds, cleansed them with the wine that we understand, healed them, carried him into the stable, that is, into the Church, and commended him to the innkeeper (Luke 10:33-35). To what innkeeper? To the Holy Spirit, the indweller of the holy Church. He, having received the coin—but the coin that he who paid for the wretched poured out from a torn bag—healed with his own oil, his own ointment the wounds of the fallen and dying nature, and with the same oil that he kindled he illuminated my darkness and made my understanding clear. If you do not now believe this, the Samaritan will not be yours, and you will perish in your wound, you who refuse to admit the hand of the healer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Intellectus bonus a Spiritu sancto. Spiritus sanctus donum nubis Christi passione emptum. Interrogentur Apostoli, el dicant quis in illo quinquagesimo a resurrectione Domini die tribuit illis ineellectum? An fortassis excitaverant illi strepitum terribilem, quo concussus cst locus, in quo exspectabant promissa Patris? Fortassis accenderunt illum supernum ignem, quo toti ardebant? Fortassis linguas illas ignitas ipsi creaverunt? Fortassis ipsi divina illa munera, ex quibus est intellectus, sibi procuraverunt, et in se secundum desideria cordis effuderunt? IIoc qui ait, nullam in hoc sacro quinquagenario partem habet: nec accipit intellectum, qui secundum naturam dari putai intellectum. Quando ergo datus est intellectus, nisi quando et datus est Spiritus? Agamus simul, jam confunderis, jam erubescis; el utinam ita confundaris ut ædificeris, ita erubescas ut glorificeris. Quid est Spiritus sanctus, nisi promissum Patris nutus, nisi Filii donum? Si promittitur, habes a quo promittitur, nam qua promittuntur, extra nos sunt; et promitteretur frustra quod aut in potestate nostra esset cum promittitur, aut cum liberet possideretur. IIoc nihi promitto quod non habes, et in me est cum promitto, ut in te descendat quod promitto. Est etiam Spiritus sanctus donum, et super omne donum, ct quod tulli debetur donum, el quod gralis tribuitur donum.","english":"A good understanding is from the Holy Spirit. The Holy Spirit is a gift of the cloud bought by the passion of Christ. Let the Apostles be asked, and let them say who on that fiftieth day from the resurrection of the Lord gave them understanding? Or perhaps they had stirred up that terrible noise by which the place was shaken in which they were awaiting the promises of the Father? Perhaps they had kindled that heavenly fire with which they were all burning? Perhaps they themselves created those fiery tongues? Perhaps they themselves procured for themselves those divine gifts, of which understanding is one, and poured them out upon themselves according to the desires of their heart? He who says this has no part in this sacred fiftieth day; nor does he receive understanding, who thinks that understanding is given according to nature. When, then, was understanding given, except when the Spirit also was given? Let us act together; now you are confounded, now you blush; and would that you were so confounded that you might be edified, so blush that you might be glorified. What is the Holy Spirit, but the promised nod of the Father, but the gift of the Son? If it is promised, you have one from whom it is promised; for the things that are promised are outside us; and that would be promised in vain which either would be in our power when it is promised, or would be possessed when it pleased us. I promise you this which you do not have, and it is in me when I promise it, so that what I promise may descend into you. The Holy Spirit is also a gift, and a gift above every gift, both because it is a gift owed and because it is a gift given by grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Natus csl Christus, et in præsepio qui piorum jumentorum esca lieret, reclinatus: tamen sitim, lassitudines passus est, a suis venditus, a Judaeis traditus et accasatus, a Gentibus flagellatus, spinis coronatus, crucifixus, saxo tandem inclusus: quorsum hæc omnia? Ut hoc libi emeret donum, quod postea credenti dispensaret; aut potius dispensaret, ut crederes Nam nisi prius dedisset, neque ante, ncquc post credidisses. Uudc si a natura donum hoc hahcs, inanem reddis mortem Christi, passioncm, crucem. Frustra enim moritur, ut tibi acquirat quod in te est, cl donet quod possides. Hedde Domino præsepii humilitatem, redde crucis maledictionem, redde profusi sanguinis copiam, incassum hæc omnia: libi sufficis, inania hæc omnia; dives es, et in divitis naturæ bonis computas intellectum quem dedit natura, non gratia, et cujus non es debitor Crealori, nisi in quantum naturam tribuit, qu:c tibi intellectum fecit.","english":"Christ was born, and reclined in a manger where he would become food for the pious beasts of burden; yet he suffered thirst and weariness, was sold by his own, handed over and accused by the Jews, scourged by the Gentiles, crowned with thorns, crucified, and at last enclosed in a tomb. To what end all these things? That he might buy for you that gift which he would afterward dispense to the believer; or rather, dispense it that you might believe. For unless he had first given it, you would have believed neither before nor after. Whence, if you have this gift from nature, you make the death of Christ, his passion and cross, vain. For he dies in vain to acquire for you what is already in you, and to give what you already possess. Give back to the Lord the humility of the manger, give back the curse of the cross, give back the abundance of blood poured out—all these things are in vain: you are sufficient for yourself, all these things are empty; you are rich, and among the good things of a rich nature you count the understanding that nature gave, not grace, and of which you are not a debtor to the Creator, except insofar as he bestowed nature, which made understanding for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Convincuntur postremo experientia propriæ infirmitatis et concupiscentiæ. Agnoscis, ut puto, errorem: et utinam emendent te renes tui (Psal. xv, 7), ut melius agnoscas, et agnosendo petas, et petendo obtineas spiriunn intellectus ct consilii et limoris, quo sapientior evadas, quo fias caulior et Domino subjectior. Hæc, fratres, etsi non tractarem, alius tamcn esset qui vos crudirct: et apud vosmetipsos traciatores essetis. Si enim, quod avertat Deus, in lam crassum et stupidum errorem prolapsi essetis, ut a natura vobis intellectum tribui putaretis, quem a sola gratia cl miscricordia Dei habetis, emendarent vos renes vestri, et clamarent, Quare ascendunt cogitationes hujusmodi ill cor vestrum (Luc. XXIV, 38)? Unusquisque se ipsum consulat, se ipsum palpet, scrutetor, nec se quæsicrit extra; interroget renes suos, et dicent illi, fuissc legem in membris meis contrariam Icgi mentis meæ (Rom. VII, 23); pronus sum ad omne flagitium, ila ine obruunt concupiscentiæ fluctus, ut quotidie mergar, et in profundum peccatorum ruam.","english":"At last they are convinced by the experience of their own weakness and concupiscence. You recognize, I think, the error; and would that your own reins might correct you (Ps. 15:7), so that you may recognize it better, and by recognizing seek, and by seeking obtain the spirit of understanding and counsel and fear, whereby you may come forth wiser, whereby you may become more cautious and more subject to the Lord. These things, brothers, even if I were not to treat of them, there would yet be another who would teach you; and among yourselves you would be your own teachers. For if—which God forbid—you had fallen into so gross and stupid an error as to think that understanding was given to you by nature, which you have from the grace and mercy of God alone, your own reins would correct you, and would cry out, Why do such thoughts arise in your heart (Luke 24:38)? Let each one consult himself, examine himself, search himself out, and not seek himself outside himself; let him interrogate his own reins, and they will say to him, that there was a law in my members contrary to the law of my mind (Rom. 7:23); I am prone to every outrage, the waves of concupiscence overwhelm me so that I am submerged daily, and I rush into the depths of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Ascendit invidia, ascendit superbia, ascendit luxuria, agmine facto miserum petunt: si Charybdim declinaverim, Scyllam incurro; si libidinem propulso, iræ succumbo; si non me domat avaritia, cædit ebrielas; si rapinis abstineo, manum et viscera paupcribus clando; si calumniis aurcs ohduco, mors intrat per fenestras, hoc cst, per oculos libidinum cl voluptatum incentiva haurio; denique si rimam unam obturo, centum patent, quibus accipiam inimicum imbrem, et tandem fatiscam. Hæc sunt quai apud te tractant renes tui, et propria infirmitate conscii erudiunt te, increpant te, emendant te, et usque in noclem. Qualem noctem? Conscientiæ tuæ caliginosæ, cujus tenebris involutus veHes, si posses, his quasi clypeum adversus lumen veritatis obtendere, et de fortitudine Loa benc sperarc. Sed emendant te renes tui. In renibus et in lumbis robur, ut cst alicubi in Scriptura ( Job XL, 11): sed quandoquidem adeo elumbes sint lImbi tui, adeo flaccessentes renes tui, erudiunt et dicunt, Si in renibus, unde est fortitudo, tanta est debilitas, tanta infirmitas, quid de cæteris fict? Cum nos ergo crudierint lumbi nostri, et docuerint quam vana sit salus hominum; quid superest, nisi ut succiugamus lumbos nostros, ut non diffluant?","english":"Envy ascends, pride ascends, luxury ascends; having formed a battle line, they seek the wretched man. If I avoid Charybdis, I run into Scylla; if I drive off lust, I succumb to anger; if avarice does not master me, drunkenness strikes me; if I abstain from plunder, I close my hand and my heart to the poor; if I turn my ears away from slanders, death enters through the windows—that is, through my eyes I drink in the incentives of lusts and pleasures; in short, if I stop up one crack, a hundred stand open through which I receive the hostile rain, and at last I give way. These are the things your reins deal with in your presence, and, conscious of your own weakness, they instruct you, rebuke you, correct you, even into the night. What kind of night? The dark night of your conscience; wrapped in whose shadows you would wish, if you could, to hold these things out like a shield against the light of truth, and to hope well of your own strength. But your reins correct you. In the reins and the loins is strength, as it is somewhere in Scripture (Job 40:11); but since your loins are so enervated, your reins so weakened, they instruct and say: If in the reins, whence comes strength, there is such debility, such infirmity, what will it be in the rest? When our loins, then, have instructed us and taught us how vain is the salvation of men, what remains but that we gird our loins, so that they do not flow away?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Quando apud nos tabulata nostra, aut nimia vetustate, ant nimio calore, aut tempestatum impulsione, vel alia quapiam de causa dehiscunt, illa statim clavis et nervis compingimus: boc fiat de lumbis luis, hoc est, de fortitudine tua; laxantur, ruunt, fatiscunt, solvitur tota compago; habes clavos in crucifixo, fortiter impinge, et tanto melius, quanto profundius; noli ponere labanti, ut sustentetur, sic firmabitur compago resoluta. Habent clavi crucis, quo jacentes erigant, quo debiles restituant, quo labentes retineant. Impelle, tunde, usque ad medullas, usque ad ipsam animam, ex hac emendatione sanaberis, et sanatus dices ad Dominum, Fortitudinem meam ad te custodiam ( Psal. LVIII, 10): ex te fortitudo mea, ad te furtitudo mea. Conversi ad Dominum, cuc.\n\nSERMO CCCLXVI.\n\nDe Psalmo XXII, Dominus rcgil me, ct nihil mihi decrit.\n\nI. Psalmus reformationis hominis mysterium continens. Psalmum vobis, dilectissimi, qui ad Christi Baptismum properatis, in nominc Domini tradimus memoriæ collocandum; cujus necesse est, ut mysterium, illuminante divina graLia, exponamus. Hic enim psalmus specialiter reformationem lapsus humani generis, et sanctæ Ecclesiæ disciplinam, simulque continet sacramenta.","english":"When our paneled ceilings here—whether from excessive age, excessive heat, the force of storms, or some other cause—split open, we immediately fasten them together with nails and cords. Let this be done with your loins, that is, with your fortitude. They are loosened, they collapse, they crumble, the whole joint-work is dissolved. You have nails in the Crucified; drive them in boldly, and the better the deeper. Do not apply them to what is falling so that it may be propped up; thus the loosened joint-work will be made firm. The nails of the cross have power to raise the fallen, to restore the weak, to hold back the slipping. Drive, strike, even to the marrow, even to the soul itself; by this correction you will be healed, and once healed you will say to the Lord, My strength I will keep for you (Ps 58:10): from you my strength, for you my strength. Turned to the Lord, etc.\n\nSERMON 366.\n\nOn Psalm 22, The Lord rules me, and nothing shall be lacking to me.\n\nI. The psalm contains the mystery of man's reformation. To you, most beloved, who are hastening to the Baptism of Christ, we deliver this psalm in the name of the Lord to be stored in memory; it is necessary that, with divine grace enlightening us, we expound its mystery. For this psalm specifically contains the reformation of the human race's fall, and the discipline of holy Church, and at the same time the sacraments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Pateant igitur silentio aures cordis vestri ad audiendum, ct tutius intentionis paratos sulcos verbi semen inveniat: ut quod nunc sitiens terra susceperit, tempore accepto inebriata sanguine Christi, in proccro germinans culmo copiosos alTerat fructus.\n\nHominis lapsi figura in co qui descendit ab Jeru salem in Jericho.-Dominus regit me, et nihil mihi deerit. Magnum, charissimi, principium confitentis. Flimavit enim defensionis fiduciam, divitiarum roboravit infinitam substantiam. Dominus regit me, firmavit defensionis fiduciam. Et nilril mihi deerit, roboravit divitiarum infinitam substantiam. Sed quæramus cujus, quantique, qualisve sit ista confessio. Illius, illius est, dilectissimi, qni descendens ex Jerusalem in Jericho, incidit in lalrones. Qui dispoliatus primae originis dignitate, mortisque ido prostratus humo sine viribus jacebat et nudus. Qui tuba Legis ct Prophetarum insonante, dum snis conatur surgere viribus, vulneris dolore retractus, in lapsum gravius recidit quo jacebat QuiaLex, ut aitApostolus, ad perfectum nihil adduxit (Hebr. VII, 19).","english":"Let the ears of your heart, then, lie open in silence to hear, and may the seed of the word find the furrows of your intent prepared the more safely, so that what the thirsty earth has now received, when in the accepted time it has been made drunk with the blood of Christ, may spring up in the stalk and bring forth abundant fruits as it grows.\n\nThe figure of fallen man is in him who went down from Jerusalem to Jericho. The Lord rules me, and nothing shall be lacking to me. A great beginning, dearly beloved, of one making confession. For he strengthened the confidence of his defense; he confirmed the infinite substance of his riches. The Lord rules me—he strengthened the confidence of his defense. And nothing shall be lacking to me—he confirmed the infinite substance of his riches. But let us ask whose this confession is, and how great, and of what kind. It is his, dearly beloved, his—of him who, going down from Jerusalem to Jericho, fell among robbers. He who, despoiled of the dignity of his first origin and laid low on the ground by the sting of death, lay without strength and naked. He who, when the trumpet of the Law and the Prophets sounded, while he tried to rise by his own strength, drawn back by the pain of his wound, fell back more grievously into the fall in which he lay. Because the Law, as the Apostle says, brought nothing to perfection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Quem Samaritanus ille noster, Christus scilicet, qui Samaritanus a Judæis ost dictus, quod interpretatur Custos, miserando cmn eadem via transirct, id cst, cum in carnc justus pro nobis peccatoribus mori venisset, in jumentum suum, elevans a terra, imposuit; et aberrantem ut ovem subvectans IuncTis propriis, in paradisum, unde lapsus fucrat, ad centenarium, hoc est, ad perfectum numerum rcvocavit (Luc. x, 30-35). Ipse cnim, ut ait propheta, peccata nostra portavit, et pro nobis doluit (Isai. LIII, 4). Dic jam, homo, dic in jumento misericordiæ, ct humcris dominicæ delectionis scdens, qui coguitus recognoscis auctorem tuum et Dominum, Dominus regit me. Quod utique, nisi a Dotnino ereclus, j:icens dicere non posses. Ipse cra rcgit te, qui portat te. Cum enim dicis, Dominus rugit me; nihil est proprium, uude fidas in te. Itaque cave ne cxtoltaris de meritis tuis. Nulla enim fuerunt, cum ad tc crigendum Dominus venit. Denique nudum invenit, noti vestitum; plagatum invenit, non sanum; jacentem invenit, non stantem: errantem reperit, non revertentem. Cave jactantiam, cave; quia qui le semivivum miserando a terra sustulit, humilem portat. præcipitat extollentem. Cnm enim dixeris timendo, et in innocentia ambulando, Dominus regit me; lidncialiter addes, et nihil mihi deerit. Quoniam nihil dcest timentibus cum ( Psal.","english":"That Samaritan of ours—Christ, of course, who was called a Samaritan by the Jews, which is interpreted as Guardian—when in mercy he passed along that same road, that is, when he had come in the flesh, the just one for us sinners, to die, he lifted him from the ground and placed him on his own beast; and carrying him back like a straying sheep on his own shoulders, he recalled him to paradise, from which he had fallen, to the hundredfold, that is, to the perfect number (Luke 10:30-35). For he himself, as the prophet says, bore our sins and grieved for us (Isaiah 53:4). Say now, O man, say it as you sit on the beast of mercy and the shoulders of the Lord's delight, you who, once known, recognize your author and Lord: The Lord shepherds me. This surely you could not say unless raised up by the Lord. He himself was shepherding you, who carries you. For when you say, The Lord shepherds me, there is nothing of your own on which you may rely. Therefore beware lest you be exalted over your own merits. For they were nothing when the Lord came to raise you up. In short, he found you naked, not clothed; wounded, not whole; lying down, not standing; he found you straying, not returning. Beware of boasting, beware; because he who in mercy lifted you half-dead from the ground carries the humble, but casts down the proud. For when you have said in fear, and by walking in innocence, The Lord shepherds me, you may confidently add, and nothing will be lacking to me. Since nothing is lacking to those who fear him (Psalm","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"LXXVIII, 15); ct non privabit Dominus bonis ambulantes in innocentia (Psal. XXXIII, 10).\n\nUris per Christum ad ovile reductœ securitas. Pascua animœ christianœ. Nam ut scios, quia nihil tibi deerit, adde quod sequitur: In loco pascuœ ibi me collocuvit; super aquom refectionis educavit me. Agnosce, homo, quid fueris, ubi fueris, sub quo fueris. Ovis crrans cras, in invio et inaquoso, spinis et tribulis pascebaris: sub mercenario posita, vcniente lupo, secura non cras. Nunc autem requisita a vero pastore, humcris ejus pietate subvecta, reducta cs ad ovile, id est, ad domum Dci, videlicet Ecclesiam, uhi pastor tuus Clnistus, et ovcs commanent congregatæ. Pastor iste non cst ut mercenarius, sub quo nliscra laborabas, sub quo lupum timebas. Vis autem, scire quantam tui curam habeat hic pastor bonus? Animam suam pro te posuit. Ipse cnim in Evangelio dicit: Pastor bonus animam suam ponit pro ovibus suis. Hoc fecit. Insidianti cnim lupo libi, se obtulit occidendum pro te. Nunc ergo secura mancs in ovili. Nec indiges quempiam alium, qui cortis tuæ claudat aperiatque januam: quia Christus libi et pastor, et janua est; ipse et pascua, ct provisor. Ego sum, inquit, ostium ovium. Per me si (juis inuressus fuerit, salvabitur; et egredietur et ingredictur, ct pascua inveniet (Joan. x, 11, 9).","english":"The safety of the sheep brought back to the fold through Christ. The pastures of the Christian soul. For so that you may know that nothing will be lacking to you, add what follows: He has placed me in a place of pasture; he has brought me up upon the water of refreshment. Recognize, O man, what you were, where you were, under whom you were. A wandering sheep yesterday, on a pathless and waterless place, you were fed on thorns and thistles; placed under a hireling, when the wolf came, you were not safe yesterday. But now, sought out by the true shepherd, carried upon his shoulders in his loving-kindness, you have been brought back to the fold, that is, to the house of God, namely the Church, where your shepherd Christ and the sheep gathered together remain. This shepherd is not like a hireling, under whom you labored in misery, under whom you feared the wolf. But do you wish to know how great a care he has for you, this good shepherd? He laid down his life for you. For he himself says in the Gospel: The good shepherd lays down his life for his sheep. This he did. For when the wolf lay in wait for you, he offered himself to be killed for you. Now therefore you remain secure in the fold. Nor do you need any other to close and open the door of your enclosure: because Christ is both shepherd and door for you; he himself is both pasture and provider. I am, he says, the door of the sheep. If anyone has entered through me, he will be saved; and he will go out and go in, and find pasture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Pascua igitur, quæ libi paslor hic bonus paravit, in quibus te satiari collocavit, non sunt herbarum virentium varietas. in quibus quædam dulci succo, qurrdam amarissimo coustant, quæ successu temporum aliquando sunt, aliquando non sunt. Pascua tihi eloquia Dei ct mandala sunt dulcia seminata. De his pascuis gustaverat ille qui dicebat Deo: Quam dulcia faucibus meis eloquia tua, super mel et favum ori meo (Psal. CXVIII, 103)! Dc his pascuis idem ipse dominicis ovihns ciamat, et dicit: Gustate et videte quam suavis est Domi-. nus (Psal. XXXIII, 9). Lege igitur decalogum veteris Testamenti: Non occides, non furuberis, non falsum testimonium dices (Exod. xx, 13-16), et cætera. Lege præceptorum laudem novi Testamenti: Beati pauperes spiritu, quoniam ipsorum est regnum cœlorum. Beati mites, quoniam ipsi hœreditate possidebunt terram (Matth. v, 3, h): ct catera consequentia, vel similia, ct plura per Prophetas ct Apostolos seminata. Dc his utique pascuis clamat pastor ad oves, Operamini cibum qui non perit (Joan. VI, 27). Ideo autcm nen perit, quia verbum Domin! manet in aternum, Verbum Domini cibus tuus cst, et non solurn cibus, scd et potus. Audi cum per Prophetam dicentem vetcri populo, Qui edunt me, adhuc esurient; ct qui bibunt me, adhuc sitient (Eccli. XIV, 29). Item per scmetipsum, Caro mea, inquit, vere est cibus, et sanguis meus vere ost potus (Joan. vi, 56).","english":"Therefore the pastures that this good shepherd prepared for you, in which he set you to be satisfied, are not the variety of green plants, in which some consist of sweet juice and certain others of the most bitter, which at one season of the year exist and at another do not. The pastures for you are the words of God and the sweet commandments sown. Of these pastures that man had tasted who said to God: How sweet to my throat are your words, sweeter than honey and the honeycomb to my mouth! Of these pastures the same man cries out to the Lord's sheep and says: Taste and see how sweet the Lord is. Read therefore the decalogue of the old Testament: You shall not kill, you shall not steal, you shall not bear false witness, and the rest. Read the praise of the precepts of the new Testament: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek, for they shall possess the earth by inheritance, and the rest that follow, or similar things, and many things sown through the Prophets and Apostles. Of these pastures certainly the shepherd cries out to the sheep: Work for the food that does not perish. But it does not perish for this reason, because the word of the Lord endures forever. The word of the Lord is your food, and not only food but also drink. Hear him saying through the Prophet to the ancient people: Those who eat me shall still hunger, and those who drink me shall still thirst. Likewise through himself he says: My flesh is truly food, and my blood is truly drink.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Non sunt autcm longe pascua hæc ab aqua refectionis. Unus his locus est Ecclesi a f)ci catholica; ubi mandata vitai sunt pascua tua, et fons aquæ salientis in vitam æternam, cujus rclicieris fluentis, cum baptizaberis rcparandus in Christo. Hac igitur aqua nisi rigata fuerint pascua tua, educari non poteris: quia mandata Dei sine Christi Baptismate germinare non possunt, nee cdi ad animæ satietatem.\n\nConversio ex Dei gratia, non ex meritis. Semitœ justitiœ quœnam. Gul ergo per aquam refectionis Christi coeperis esse idoneus, ut sapore pascuarum dulcium satieris; tunc cognosces, et clamabis gaudens, et dicens, Animam meam convertit. deduxit me per semitas justitiæ propter nomen suum. Diabolus per peccatum animam luam evertit, ct a Deo avertit; quam Deus Pater per Christum, non meritis luis ad se, sed propter nomen suum, convertit. Jani ergo illuminatus, jam conversus, jam credens, jam divinis pascuis per aquam refectionis satiatus dices, Animam meam convertit. fiola es!. gloria confessionis tuae, si non sit mutatio conscientiæ tu;e. Tunc enim vere et immutabili conscientia hoc dices, cum non ob meritum tuum, sed propter nomen suum dices. Quai suni autem semitæ justitiæ, in quibus te deduxit? Audi deductorem tuum. Quam lata est, inquit, et spatiosa via quœ ducit ad perditionem; arcta autem et angusta via est quæ ducit ad vitam (Matth.","english":"But these pastures are not far from the water of refreshment. Their one place is the Catholic Church of Christ, where your pastures are the commandments of life, and the fountain of water springing up unto eternal life, whose streams you will be refreshed by when you are baptized, to be restored in Christ. Therefore, unless your pastures are watered by this water, you cannot be brought forth, because the commandments of God cannot sprout without the baptism of Christ, nor grow to the satisfaction of the soul.\n\nConversion comes from God's grace, not from merits. What are the paths of righteousness? Therefore, when through the water of refreshment in Christ you have begun to be fit, so as to be satisfied with the taste of the sweet pastures, then you will know, and you will cry out rejoicing, and say, He has converted my soul. He has led me along the paths of righteousness for his name's sake. The devil, through sin, overturned your soul and turned it away from God; the Father, through Christ, has converted it to himself, not by your merits, but for his name's sake. Now therefore, enlightened, now converted, now believing, now satisfied with the divine pastures through the water of refreshment, you will say, He has converted my soul. This is the glory of your confession, if there be no change in your conscience. For then you will say this with a true and unchangeable conscience, when you say it not on account of your merit, but for his name's sake. But what are the paths of righteousness along which he has led you? Hear your leader. How wide, he says, and spacious is the way that leads to destruction; but narrow and strait is the way that leads to life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"VII, et i4) Omnis namque semita brevis est et compendiosa. Non ergo per dclicias mundi, pcr opulentiam auri et argenti, lapidibus etiam vestibusque pretiosissimis conspicuum honore omni, nobilitate præditum, sapientia philosophorum cuncta tumentem, Deus te ordinavit ire ad reguum coelorum: quia lucc omnia, et his sitnilia, quibus male utuntur, quibus uti bene datur, efficiuntur eis via lata et spatiosa, id est in spe tantum quæ videtur; et ducitcos, cum prasenti fucrint vita privati, non ad spem, in qua non habuerunt spem, sed ad perditionem. Dormierunt cnim somnum suum, el nihil invenerunt omnes viri divitiarum in manibus suis (Psal. LXXV, 6). Per semitas justitiæ ire te disposuit, id est, pcr misericordiam et vcritatem. Universæ cnim viæ Domini misericordia ct veritas (Psal. XXIV, 10). Contempta via lata et spatiosa, semitas arctas et compendiosas incedere tc vult, id est, pcr famem et silim, per nuditatem, per jcjunium, per ignobilitatem, per paupertatem, ncr patientiam, per despectum omnium præsentium, inbentem vero spem promissam. Vis autem evidenter cognoscere compendium semitarum, per quas jussus es ambulare? Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua; et proximum tuum sicut te iptum. In his enim duobus mandatis omnis Lex pendet et Prophetæ (Matth, XXII, 57.40).","english":"For every path is short and direct. God did not ordain that you should go to the kingdom of heaven through the delights of the world, through abundance of gold and silver, through being conspicuous with precious stones and garments and honored with every honor, endowed with nobility, swelling with all things through the wisdom of philosophers; because all these things, and things like them, which some use badly and others are given to use well, become for them a wide and spacious way, that is, only in hope which is seen; and when those who are in this present life have been deprived of it, it leads them not to the hope in which they did not have hope, but to perdition. For they slept their sleep, and all the men of riches found nothing in their hands. He has disposed you to go through the paths of justice, that is, through mercy and truth. For all the ways of the Lord are mercy and truth. Having despised the wide and spacious way, he wants you to walk the narrow and direct paths, that is, through hunger and thirst, through nakedness, through fasting, through lowliness, through poverty, through patience, through contempt of all present things, and through the hope promised to those who obey. But do you wish to know clearly the directness of the paths by which you have been commanded to walk? You shall love the Lord your God with your whole heart, and with your whole soul; and your neighbor as yourself. For on these two commandments the whole Law hangs and the Prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Ut ergo ciio pervenias, si festinas ad regnum cœlorum, in duabus nis semitis, quæ omuium caput sunt, ct unam faciunt viam, gradere; Ill universas, cum perveneris, naviter te et siue fatigatione peregisse congaudeas.\n\nUmbra mortis via peccati. tias erro lene semitas, in his maneant incessus tui, intr diaboli sævientis insidias, ut securus possis cantare Hen, ct dicere: Nam el si ambuluvero in medio umbræ mortis, non timebo mala; quoniam tu mecum es. Umbra mortis, via peccati ea, in qua nebulo pirataque diabolus. recte gradientibus retia deceptionis expandit. Umbra est, quia nihil commune luci com tenebris. Hujus umbræ opera repudianda docet Apostolus, inquiens: Abjiciamus opera tenebrarum, et induamur arma lucis; sicut in die honeste ambulemus, non in comessationibus et ebrietatibus, non in cubilibus ct impudicitiis, non iti contentione et æmulatione (Rom. XIII, et 13). Quamdiu igitur in præsenti vita manes, in mcdio vitiorum, sæcularium pressurarum, quæ sunt umbra mortis, ambulas. Luceat in corde luo Christus, qui illuminat lucernam mentis nostræ per dilectionem Dei ct proximi: et non timchis mala, quoniam ipse tecum est. Non te, inquit per prophetam, deseram, neque derelinquam (Josue i, 5). Item in Evangelio: Ecce eqo ero vobiscum omnibus diebus usque ad consummationem sæculi (Matth. XXVIII, 20). Idoneus est custos tuus. Tecum est Dominus Deus tuus.","english":"Therefore, so that you may arrive quickly, if you are hastening to the kingdom of heaven, walk in the two paths that are the head of all and make one way; when you have reached all of them, rejoice that you have completed them vigorously and without weariness.\n\nThe shadow of death is the way of sin. Keep your steps in these paths, lest you run into the snares of the raging devil, so that you may safely sing and say: For even if I walk in the midst of the shadow of death, I will not fear evil, because you are with me. The shadow of death is the way of sin, in which the devil, that rogue and pirate, spreads the nets of deception for those who walk rightly. It is a shadow, because light has nothing in common with darkness. The Apostle teaches that the works of this shadow are to be rejected, saying: Let us cast off the works of darkness and put on the armor of light; let us walk honestly as in the day, not in reveling and drunkenness, not in beds and impurities, not in contention and envy (Rom 13). Therefore, as long as you remain in the present life, you walk in the midst of vices and worldly pressures, which are the shadow of death. Let Christ shine in your heart, who enlightens the lamp of our mind through love of God and neighbor; and you will not fear evil, because he himself is with you. He says through the prophet: I will not desert you, nor will I abandon you (Josh 1:5). Likewise in the Gospel: Behold, I will be with you all days, even to the consummation of the world (Matt 28:20). Your guardian is sufficient. The Lord your God is with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Cave ne jactantia deseras comitantem, ct remaneas desertus in umbra mOl'lis,\n\nVirga disciplinam, baculus adjutorium significat. Mensa per Christum præparata. Cum itaque insidiis inimici oppugnari te in umbra, et deterreri cognoi'cris, apprehendo virgam disciplinæ, ct in baculo misericordiæ fidenter incumbe, ut cum libi auxilio sol justitiæ rcfulserit Christus, veraciter dicas, Virga tua et baculus tuus ipsa me consolata sunt. Virga namque superbum regit, secundum quod dictum est in. Psalmo secundo de Christo: Reges eos in virga ferrea et tanquam vas figuli confringes eos (Paal. II, 9). Baculus vern debilem sustentat et fessum. Memento crgo correptionis et disciplinæ virg:c, ut cum replelus fueris bonis donorum Dei, non extollaris superbia, ct murmures adversus eum: quia sicut vas figuli iratus in ea confringet lc. Memento eliam adjutorii baculi, et ne collidas in virtute tua, neve dicas, Sanctus sum, titubare non possum. Multos habct lapsus infirmitas nostra, lice sanctitate operum suorum adhuc in terra dante spinas et tribulos posita regitur, vel habct gloriam puritatis. Quamdiu ergo redeat in terram de qua sumpta est, nisi baculo divinai gralia: regatur, stare non potest.","english":"Take care lest through boasting you abandon your companion, and remain deserted in the shadow of a fragile reed.\n\nThe rod signifies discipline, the staff signifies help. The table prepared through Christ. Therefore, when you recognize that you are being attacked by the snares of the enemy in the shadow, and are being frightened, take hold of the rod of discipline, and lean confidently on the staff of mercy, so that when Christ, the sun of righteousness, has shone upon you with his help, you may truly say, Your rod and your staff, these have comforted me. For the rod rules the proud, according to what is said in the second Psalm concerning Christ: You shall rule them with a rod of iron and break them like a potter's vessel (Ps. II, 9). But the staff supports the weak and the weary. Remember, therefore, the correction and discipline of the rod, so that when you have been filled with the good things of God's gifts, you may not be puffed up with pride and murmur against him, because like a potter's vessel he will break you in his anger. Remember also the help of the staff, and do not stumble in your own strength, nor say, I am holy, I cannot falter. Our weakness has many falls, even though it is still governed on earth by the holiness of its works, which brings forth thorns and thistles, or possesses the glory of purity. Therefore, as long as it returns to the earth from which it was taken, it cannot stand unless it is governed by the staff of divine grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Sive itaque prospereris in Deo, sive tentationum tempestate turberis, lotum le in baculum misericordiæ Dei projice, ut cum supra cum donis spiritualibus pascendus accubueris, delectatus gustu suavitatis ejus, convenienter dicas, Parasti in conspectu meo mensam adversus eos qui tribulant me. Impinguasti in olco caput meum, et poculum tuum inebrians quam præclarum est! Hoc pcr orbem terrarum fulta gratiæ baculo universa cantat Ecclesia. Hoc adversus hæreticos, Judæos atque Gentiles, qui eam deridendo tribulant, prædicat, non in se, sed in Domino gloriando. Mensa namque jucunditatis passio Christi est, qni se pro nobis in mensa crucis obtulit saeriticium Deo Patri, donans Ecclesiæ sax catholicæ vitale convivium, corporc suo nos vidclicct satians, ct inebrians sanguine. Hac mensa pasta ct vivificata, adversus cos 'Iui tribulant eam, exsultat Ecclesia, habens spem vitæ æternæ per suam vitam Dominum Christum, qui cam oleo lætitiæ per sanctum Spiritum unxit abunde. Propter hanc mensam corripiebat in idolio recumbentes Corinthios Apostolus, dicens: Non potestis communicare mensæ Domini et mensæ dæmoniorum: non potestis bibere calicem Domini, et calicam dæmoniorum (I Cor. x, et 21).","english":"Whether, then, you prosper in God, or are troubled by the tempest of temptations, cast yourself, washed, upon the staff of God's mercy, so that when you have reclined above it to be fed with spiritual gifts, delighted by the taste of its sweetness, you may fittingly say: You have prepared a table in my sight against those who trouble me. You have anointed my head with oil, and your cup, making drunk, how glorious it is! This the whole Church, throughout the world, upheld by the staff of grace, sings. This she proclaims against heretics, Jews, and Gentiles, who trouble her by mocking, glorying not in herself but in the Lord. For the table of delight is the passion of Christ, who offered himself for us on the table of the cross as a sacrifice to God the Father, granting the holy catholic Church a life-giving banquet, that is, satisfying us with his body and making us drunk with his blood. Fed and given life by this table, the Church exults against those who trouble her, having the hope of eternal life through her life, the Lord Christ, who anointed her abundantly with the oil of gladness through the Holy Spirit. On account of this table the Apostle rebuked the Corinthians reclining at the idol's table, saying: You cannot share in the table of the Lord and the table of demons; you cannot drink the cup of the Lord and the cup of demons (1 Cor 10:21).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Gratia præveniens et subsequens. Cum vos crgo divina gratia, ad quam propcralis, advexerit, cognnscotis mensam spiritualis convivit, ut agnita veritate unusquisque vestrum exsultans, et gratias agens Deo, jam competenter ct fiducialiter dicat, Et misericordia tua subscquetur me omnibus diebus vitæ meæ Magnum te gloriæ solatium comitatur. Propter miseriam videlicet infirmitatis tuæ, misericordia te Dei subscquitur. Sed prius ul iter tibi vitæ æternæ lIemonstret, prævenit le, id cst, antecedit te, secundum quod dicit in alio psahno, Deus meus, misericordia ejus præveniet me (Psal. LVIII, 11). Prævenit crgo te misericordia ejus, id est, in viam te ducit ignorantem viam, ad Deum te vocat longe factum a Deo; servum peccati allrahil, ut libcrum faciat, ut ambulando in via omnibus diebus vitæ tu:c nou erres. Subsequitur etiam te, custodiens terga Ilia. ne insidians calcanco tuo serpens diabolus cum quo tibi sunt inimicitiæ, supplantet te. Latro namque ant occurrendo occiilit, aut exsurgendo post tergum. Ob hoc te pra'cedit et subsequitur misericordia Dei, ut medius tutus ambules ct securus omnibus dicbus vitæ tuæ. Habe ergo spem ct gloriatn, non in te, sed in præcedente et subsequente misericordia Dei: Ilua præventus es peccator, ut salveris; non inventus es justus, ut lacuisse glorieris.","english":"Prevenient and subsequent grace. When, therefore, divine grace, toward which you were hastening, has brought you here, you recognize the table of the spiritual banquet, so that each of you, having come to know the truth, rejoicing and giving thanks to God, may now fittingly and confidently say, And your mercy shall follow me all the days of my life. A great consolation of glory accompanies you. For because of the misery of your weakness, the mercy of God follows you. But first, so that it may show you the way of eternal life, it precedes you, that is, it goes before you, according to what is said in another psalm, My God, his mercy shall prevent me (Psalm 58:11). His mercy, therefore, precedes you, that is, it leads you, who do not know the way, into the way; it calls you, who were far from God, to God; it draws the servant of sin, so that it may make him free, so that by walking in the way all the days of your life you may not wander. It also follows you, guarding your back, lest the serpent the devil, who lies in wait for your heel and with whom you have enmity, trip you up. For a robber either kills by rushing upon you from the front, or rises up behind your back. For this reason the mercy of God both precedes and follows you, so that you may walk safe and secure in the midst of it all the days of your life. Have hope, therefore, and glory, not in yourself, but in the mercy of God that precedes and follows: you were a sinner, prevented by it, so that you might be saved; you were not found righteous, so that you might glory as though you had been.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Cratiae et christianæ professionis quis finis. Vide autem quo te perducit, si non deserueris deducentem. Non in agrum miseriæ sæcularis, ut inter spinas et tribulos panem in labore et sudore conquiris; non ad marina discrimina, ut mereimonii causa liguo fragili incerta lucra secteris, ubi intentione quæstus multi merserunt. Ad domum Dei te ducit, non ut hospitem ad tempus, ut migres ex ea; sed habitatorem, ut permaneas ill ca. Sequitur enim, Et ut inhabilem in domo Domnini in longitudine dicrum. Domus hæc Domini, paradisus est. Longitudo dierum, vita æterna est. Non illic esuries, non sitics, nee laborabis æstu solis et lunæ, frigus ct tempestates hiemis non senties. Tristitia et mœror in ea non sunt. Consortio semper sanctorum beatus cris. Gaudebis cum cis, ct exsultabis, vivendo ct laudando in sæcula sæculorum Deum. Dicit enim in alio psalino, Reati qui habitant in domo tua; in sæcula sæculorum laudabunt te (Psat. LXXXIII, 5). Hæc est spes lidei vestræ, dilectissimi. Accessistis ad Dominum credere; festinate et operam date apprehendere per bonam conversationem quod credidistis. Non enim propter præsentem vitam efficimini christiani, sed propter futuram vitam, quam vobis nedentibus ct in sc perseverantibus Dominus Chr istus ipse largitur: qui vivit et regnat cum Dco Patre in Ullitalc Spiritus sancti, in sæcula sæculorum. Amen.","english":"What is the end of grace and of the Christian profession. But see where he leads you, if you have not abandoned the one leading you. Not into the field of worldly misery, so that among thorns and thistles you gather bread in toil and sweat; not to the perils of the sea, so that for the sake of trade you pursue uncertain gain on a fragile plank, where many have drowned in their pursuit of profit. He leads you to the house of God, not as a guest for a time, so that you may depart from it, but as a dweller, so that you may remain in it. For there follows, And that I may dwell in the house of the Lord for length of days. This house of the Lord is paradise. The length of days is eternal life. There is no hunger there, no thirst, nor will you labor under the heat of the sun and the moon; you will not feel the cold and storms of winter. Sadness and sorrow are not in it. You will be blessed in the fellowship of the saints forever. You will rejoice with them and exult, living and praising God for ages of ages. For it says in another psalm, Blessed are they who dwell in your house; for ages of ages they will praise you (Psalm 83:5). This is the hope of your faith, most beloved. You have come to believe in the Lord; hasten and take care to lay hold by good conduct of what you have believed. For you are not made Christians for the sake of the present life, but for the sake of the future life, which the Lord Christ himself bestows upon you as you strive and persevere in him: who lives and reigns with God the Father in the unity of the Holy Spirit, for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"SERMO CCCLXVII *.\n\nDe verbis Evangelii Lucæ, cap. xvi, 19-31; ubi de divite et Lazaro.\n\nCAPUT PRIMUM. — i. Divitis cum Lazaro paupere comparatio. Avaritia inexplebilis. Advertit Sanctitas veslra, fratres charissimi,el mecum, ut arbitror, tota men. tis intentione perspexit opulentiam divitis, et indigentiam mendicautis; unum cibis astuantem, et alium fame deficientem. Ambo quidem homines, ambo carnales, ambo mortales: sed non ambo æquales. Natura una, sed vita non una. Nullus eorum a condiLionemortis immunis: et tamen unus epulatur splendide, ct alter in pannis et in xrumna sordescit. Ille delicatis escis adinventione coquorum gaudebat: iste, si caderent micæ de mensa ejus, exspectabat. Audiant nunc divitcs, qui nolunt esse misericordes; audiant quia una omnes nascimur lege, una vivimus lucc, unum spiramus aerem, una quoque exstinguimur morte: quæ si non intercederet, nee pauper ipse durarct. nic ulccrosus et nudus jacens Lazarus, ad Abrahæ sinum Angclorum portatur manibus. Ecce dives refectus et splendidus tartareo carcere clauditur. Uhi est vestis illa byssina? ubi vita abundans ct affluens copiis multis? Nonne morte omnia transeunt tanquam umbra? Nihil intulimus in hunc mundum, dicit Apostolus, sed nec quidquam auferre possumus (I Tim. VI, 7). Nihil nobiscum tollimus aut rapimus. Quid si aliquid tolleremus, nonne vivos homines '.oraremus?","english":"SERMON CCCLXVII.\n\nOn the words of the Gospel of Luke, chapter 16, verses 19-31; where the rich man and Lazarus are discussed.\n\nCHAPTER ONE. — i. The comparison of the rich man with Lazarus the poor man. Insatiable avarice. Your Holiness has noticed, dearest brothers, and, as I think, has perceived with the whole intent of the mind along with me, the wealth of the rich man and the destitution of the beggar; the one steaming with foods, and the other failing from hunger. Both indeed are men, both carnal, both mortal: but not both equal. One nature, but not one life. Neither of them is immune from the condition of death: and yet one feasts splendidly, and the other grows foul in rags and in misery. That one rejoiced in delicate foods by the invention of cooks: this one was waiting if the crumbs should fall from his table. Let the rich now hear, who do not wish to be merciful; let them hear that we are all born under one law, we live under one light, we breathe one air, and we are also extinguished by one death: which if it did not intervene, not even the poor man himself would endure. That Lazarus, full of sores and lying naked, is carried by the hands of Angels to Abraham's bosom. Behold, the rich man, refreshed and splendid, is shut in the prison of Tartarus. Where is that fine linen garment? Where is the life abounding and flowing with many resources? Do not all things pass away by death like a shadow? We brought nothing into this world, says the Apostle, but neither can we carry anything out (1 Tim 6:7). We take or snatch nothing with us. What if we were to take something away, would we not pray to living men?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Quæ est ista aviditas concupiscentiæ, cum ipsæ belluæ habcant modum? Tunc enim rapiunt, quando esuriunt: parcunt vero prædæ, cum senserint satietatem. Inexplebiiis est sola avaritia divitum. Semper rapit, et nunquam satiatur: nec Deum timet, nec bominem reveretur: nec patri parcit, ncc matrem agnoscit: nee fratri obtemperat, nec amico fidem servat: viduam opprimit, pupilli rem invadit: libertos in servitium rcvocat, testamentum falsum profert. Res mortui occupantur; quasi non et ipsi qui hoc faciunt moriantur. Quae est ergo ista animarum insania, amittere vitam, appetere mortem? acquirere aurum, et perdere coolum? Sed quia nemo cogitat Deum, ideo manet in morte judicium.\n\nCAPUT II. — 2. Dives cur damnatus. Merito dictum est diviti, Quia recepisti bona in vita tua, et Lazarus similiter maia; nunc autem hic consolutur9 tu vero cruciaris. Audiant ista divites, qui nolunt esse misericordes. Audiant irrogari supplicia cis qui nolunt ero-. gare subsidia. Audiant paupcrem refrigerantem, audiant divitem poenis gravioribus æstuantem. Pater Abraham, inquil, mitte Lazarum, ut intingat extremum digiti sui in aquam, et refrigeret linguam meam; quia crucior in hac flamma. At ille: Memento, inquit, fili, quia recepisti bona in vita tua, et Lazarus similiter mala.","english":"What is this insatiable craving of desire, when even the wild beasts keep a limit? For they seize prey only when they are hungry, and they spare their prey once they have felt satiety. Only the avarice of the rich is insatiable. It always seizes and is never satisfied; it neither fears God nor reveres man; it spares neither father nor acknowledges mother; it does not obey brother nor keep faith with friend; it oppresses the widow, invades the orphan's property; it drags freedmen back into slavery, it produces a forged will. The goods of the dead are seized, as though those who do this were not themselves also going to die. What then is this madness of souls, to lose life and to seek death? To acquire gold and to lose heaven? But because no one thinks of God, therefore judgment remains in death.\n\nCHAPTER II. — 2. Why the rich man was condemned. It was rightly said to the rich man, Because you received good things in your life, and Lazarus likewise evil things; but now he is comforted, and you are tormented. Let the rich hear these things, who do not wish to be merciful. Let them hear that punishments are inflicted on those who do not wish to bestow aid. Let them hear the poor man being refreshed, let them hear the rich man burning with heavier torments. Father Abraham, he says, send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. But he said: Remember, son, that you received good things in your life, and Lazarus likewise evil things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Pensantur pro divitiis pœnæ, refrigerium pro paupertate, pro purpura flamma, refectio pro nuditate, ut salva sit æquitas slaierx, et non mentiatur modus illius mensuræ: In qua, inquit, mensi fueritis menxura, ita remetietur vobis (Matth. vn, 2). Ideo negatur in poenis misericordia diviti, quia ipse dum viveret, noluit misereri. Idco rogans dives non exauditur in tormentis; quia regantem pauperem non exaudivit in terris.\n\nCAPUT III. — 3.Ad eleemosynam exhortatur. Dives ct pauper duo sibi sunt contraria: sed itcrum duo sibi sunt necessaria. Nullus indigeret, si sc invicem supportarent: et ncmo laboraret, si se ambo juvarent. Dives propter pauperem factus cst, ct paupcr propter divitem factus est. Pauperis cst orare, et divitis erogare; Dci est pro parvis magua pensare, De misericordia ejus parva, magna nascitur copia. Fecundus est ager paupcrum, cito reddit dominantibus fructum. Via cœli est pauper, per quam venitur ad Patrem. Incipc ergo crogare, si non vis errare. Patrimonii lui, quo es ligatus, compedem in hac viia resolve; ut libere ad coelum possis accedere: abjice abs te divitiarum oncra, abjice vincula voluntaria, abjice anxietates et tædia, quæ te pluribus in annis inquictant. Da petenti, ut possis ipse accipere: tribue pauperi, si non vis flammis cxuri. Da in terra Christo, quod tibi reddat in coelo. Obliviscere quod es, ct attende quod futurus es.","english":"Punishments are weighed out in exchange for riches, relief in exchange for poverty, flame in exchange for purple, refreshment in exchange for nakedness, so that the fairness of the scales may be preserved, and the measure of that measuring may not lie: \"In the measure,\" he says, \"that you have measured, it will be measured back to you\" (Matthew 7:2). Therefore mercy is denied to the rich man in his punishments, because he himself, while he lived, refused to show mercy. Therefore the rich man, when he begs, is not heard in his torments, because he did not hear the beggar poor man on earth.\n\nCHAPTER III. — 3. He exhorts to almsgiving. The rich man and the poor man are two things contrary to each other, but again the two are necessary to each other. No one would be in need, if they supported one another; and no one would labor, if both helped each other. The rich man was made for the sake of the poor man, and the poor man was made for the sake of the rich man. It is the part of the poor man to pray, and of the rich man to give; it is God's part to weigh great things in exchange for small, and from his mercy great abundance is born from small things. The field of the poor is fruitful; it quickly returns fruit to those who own it. The poor man is the road of heaven, through which one comes to the Father. Begin, then, to give, if you do not wish to wander. In this life, resolve into a shackle the inheritance of yours by which you are bound, so that you may be able to approach heaven freely; cast away from yourself the burdens of riches, cast away your voluntary chains, cast away the anxieties and weariness that disturb you over many years. Give to the one who asks, so that you yourself may be able to receive; bestow on the poor man, if you do not wish to be burned by flames. Give to Christ on earth what he may return to you in heaven. Forget what you are, and attend to what you are going to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Præsens vita fragilis est, et in mortem proclivis. Nemo potest stare: sed omnes cogimur transire. Nolentes imus, invti eximus, quia mali sumus. Si autem ante nos aliquid mitteremus, non ad inane hospitium veniremus. Quod enim pauperi damus, ante nos præmittimus: quod autem rapimus, hic totum dimittimus.\n\nSERMO CCCLXVIII *.\n\nDe verbis Evangelii Joannis, cap. XII, 25, Qui amat animam suam, perdet illam: et de verbis Apostoli, ad Ephesios, cap. v, 29, Nemo unquam carnem suam odio habuit.\n\nCAPUT PRIMUM. — i. Animam si quis amat, quomodo perdet. Modo, fratres, cum divina lectio legeretur, audivimus Dominum dicentem, Qui amat animam suam, perdet illam. Huic sententiæ quasi contrarium videtur esse quod ait Apostolus, Nemo unquam carnem suam odio habuit. Si ergo nemo est qui carnem suam oderit, quanto magis nemo est qui oderit animam suam? Multum quippe anima carni præponitur: quia ipsa est habitatrix, caro habitaculum; et anima dominatur, caro autem servit; anima superior est, caro subjecta cst. Si ergo nemo unquam carnem suani odio habuit, qnis cst qui animam suam oderit? Propter hoc non parvam quæstionem nobis intulit præsens evangelica lectio, ubi audivimus, Qui amat animam suam, perdet illam. Periculosum est animam amare, ne pereat. Sed si propterea periculosum cst ut ames animam tuam, ne pereat anima tua, ideo non debes illam amare, quia non vis illam perire.","english":"This present life is fragile and prone to death. No one can stand firm; but we are all compelled to pass away. We go unwillingly, we depart against our will, because we are evil. If, however, we were to send something on ahead of us, we would not come to an empty lodging. For what we give to the poor, we send on ahead of us; but what we seize by force, we leave behind here entirely.\n\nSERMON 368\n\nOn the words of the Gospel of John, chapter 12, verse 25, \"Whoever loves his life loses it\"; and on the words of the Apostle, to the Ephesians, chapter 5, verse 29, \"No one ever hated his own flesh.\"\n\nCHAPTER ONE. — 1. If anyone loves his soul, how does he lose it? Just now, brothers, when the divine reading was being read, we heard the Lord saying, \"Whoever loves his life loses it.\" To this sentence the Apostle's statement seems, as it were, contrary: \"No one ever hated his own flesh.\" If, then, there is no one who hates his own flesh, how much more is there no one who hates his own soul? For the soul is greatly preferred to the flesh: because the soul is the inhabitant, the flesh the dwelling; and the soul rules, while the flesh serves; the soul is superior, the flesh is subject. If, therefore, no one ever hated his own flesh, who is there who would hate his own soul? On this account the present Gospel reading has raised no small question for us, where we heard, \"Whoever loves his life loses it.\" It is dangerous to love the soul, lest it perish. But if it is for this reason dangerous that you love your soul—lest your soul perish—then you ought not to love it, because you do not want it to perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Si autem non vis iilam perire, amas illam. Quid est hoc? Si amo, perdo. Ergo non amem, ne perdam. Sed quia timeo perdere, idco non amo; et uliquc quod timeo ne perdam, amo. Dicit et alibi Dominus: Quid prodest Iromini si totum mundum lucretur, animœ vero arm detrimentum patiatur (Matth. XVI, 26)? Ecce quia sic est amanda anima, ut lucro totius mundi præferatur; ct lamcu observet qui animam amal, quia si amat, perdet illam. Non vis perdere eam, noli illam amare. Sed si non vis eam perdere, non potes eam non amare.\n\nCAPUT II. — 2. Amor quidam perversus et qnoddam rectum odium animœ. Sunt ergo qui perverse auimam suam amant: et hoc vult Dei sermo corrigere, non ut oderint animam suam, sed ut recte diligant. Male cnim diligendo perdunt eam, et lit quiddam magnum quasi præposterum el contrarium: sed ita tamen fil, ut si diligas eam perverse, perdas illam; si oderis illam recte, conserves illam. Est ergo qnidam perversus amor ejus, et quoddam rectum odium ejus. Sed amor perversus ab odio, odium rectum ab annore ejus. Quis est perversus animæ amor? Quando diligis animam luam in iniquitatibus. Audi quia ab odio vcnit amor iste perversus: Qui autem diligit iniquitatem, odit animam suam (Psal. x, G). Odium autcm rectum vide, quia ab amore vcnit. Ibidem Dominus secutus ait: Qui autem odit animam suam in hoc sæculo, in vitam æternam inveniet cam.","english":"But if you do not wish that soul to perish, you love it. What is this? If I love it, I lose it. Therefore let me not love it, lest I lose it. But because I fear to lose it, I therefore do not love it; and yet I love that which I fear to lose. The Lord says elsewhere also: What does it profit a man if he gains the whole world but suffers the loss of his soul (Matt. 16:26)? See, then, that the soul is to be loved in such a way that it is preferred to the gain of the whole world; and yet let him who loves his soul take heed, because if he loves it, he will lose it. You do not wish to lose it; do not love it. But if you do not wish to lose it, you cannot help loving it.\n\nCHAPTER II. — 2. A certain perverted love and a certain right hatred of the soul. There are, then, those who love their soul perversely; and this is what the word of God wishes to correct, not that they should hate their soul, but that they should love it rightly. For by loving it badly they lose it, and something great, as it were, is turned upside down and made contrary: yet it comes about that if you love it perversely, you lose it; if you hate it rightly, you keep it. There is, then, a certain perverse love of it, and a certain right hatred of it. But the perverse love comes from hatred, and the right hatred from love of it. What is the perverse love of the soul? When you love your soul in its iniquities. Hear that this perverse love comes from hatred: But he who loves iniquity hates his own soul (Ps. 10:6). See, on the other hand, the right hatred, because it comes from love. In the same place the Lord continues and says: But he who hates his soul in this world will find it unto eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Utique quod vis invenire in vitam æternam, mullum amas. Quod enim amas ad tempus, quid prodest? Aut subduceris illi, aut subducitur libi. Cum foreris tu subtractus, perit ipse amator: cum fucrit illud subtractum, perit quod amasti. Ubi ergo aliI amator perit, aut quod amatUr, non est amandum. Sed quid cst amandum? Qnod nobiscum potest esse in:eternum. Sed si vis animam tuam in a-ternum habere salvant, oderis cam ad lempus. Ergo odium rectum ab amore venit; perversus amor ab odio venit.\n\nModus diligendi animam. Duplex amor. Quis igitur modus diligendi animam? Putatis martyres uon amabant animas suas? Videtis certe modo, si cujus vita præsentis sæculi periclitetur, quomodo amici ejus currunt pro ca: quomodo curritur ad ecclesiam, rugatur episcopus, ut intermittat, si quas habet actiones, currat, festinet. Quare? Pro anima. Et omnes contremiscunt, omnibus cæteris rcbus intermissis, festinandum esse decernunt. Omnis festinatio laudatur, omnis tardatio accusatur. Quare? Pro anima. Quid est, pro anima? Ne moriatur homo. Non noverant martyres amarc animas suas: cl tamen hoc est pro anima, ne moriatur homo.","english":"Certainly, that which you wish to find unto eternal life, you love greatly. For what does it profit you to love something for a time? Either you will be taken from it, or it will be taken from you. When you are taken away, the lover himself perishes; when that thing is taken away, what you loved perishes. Therefore, where either the lover perishes or the thing loved is no more, it is not to be loved. But what is to be loved? That which can be with us for eternity. But if you wish to have your soul saved for eternity, hate it for a time. Therefore right hatred comes from love; perverse love comes from hatred.\n\nThe manner of loving the soul. The twofold love. What, then, is the manner of loving the soul? Do you think the martyrs did not love their souls? You surely see now, if anyone's life in this present world is in danger, how his friends run on his behalf; how they run to the church, how the bishop is besought to interrupt whatever business he has, to run, to hasten. Why? For the soul. And all tremble, and with all other things set aside, they determine that haste must be made. All haste is praised, all delay is accused. Why? For the soul. What is this, for the soul? That the man may not die. The martyrs did not know how to love their souls; and yet this is for the soul, that the man may not die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"CAPUT III. — Mors hominis iniquilas est. Si curris pro hac vila centum millia, quot millia debes currere pro vita æterna? Si festinas lucrari dies paucos, et ipsos incertos: hodie cnim homo a morte liberatus, nescit utrum cras moriatur: tamen si sic curritur propter lucrum paucorum dicrum, quia ct usque in senectam pauci dies sunt, quomodo currendum est pro vila a-terna? Lt tamen propter hanc pigri sunt homines. Difficile invenis qui vel passus lenlc moveat pro vita æterna. Amor ergo perversus animæ abundat; amor:luem rectus valde paucorum est. Nam sicut nemo est qui non diligat animam suam, sic ncmo est qui non amel carnem suam. Unde fieri potest ut et verum sil quod ait Apostolus, Neme unquam carnem suam odio habuit, et anima non ametur? Piscamus ergo, fratres, amare animas nostraa. Omnis voluptas sæculi transitoria est. Est amor utilis, est amor novius: amor amore impeditur; amor noxius recedat, et amor utilis succedat. Sed quia homines nolunt iitine recedere; idco in illos non potest aliud introire: ut non capiant, pleni sunt; fundant, et capiunl. Pleni sunt enim amore voluptatum carnalium, pleni sunt amore vitæ præsentis, pleni sunt amore auri et argenti, possessionum saeculi hujus. Qui ergo pleni sunt, sic sunt quomodo vasa. Vis ut intret mel unde acetum nondum fudisti? Funde qnod habes, ut capias qnod non habes.","english":"CHAPTER III. The death of man is iniquity. If you run a hundred thousand [paces] for this life, how many thousands ought you to run for eternal life? If you hasten to gain a few days, and those uncertain—for today a man has been freed from death, and he does not know whether he will die tomorrow—yet if such running is done for the gain of a few days, since even to old age the days are few, how ought one to run for eternal life? And yet for the sake of this, men are sluggish. With difficulty do you find one who moves even a single step for eternal life. Therefore a perverse love of the soul abounds; right love is [that] of very few. For just as there is no one who does not love his own soul, so there is no one who does not love his own flesh. Whence can it come about that both what the Apostle says is true—No one ever hated his own flesh—and yet the soul is not loved? Let us therefore strive, brothers, to love our souls. Every pleasure of the world is transitory. There is a useful love, there is a harmful love; love is hindered by love; let the harmful love withdraw, and let the useful love succeed. But because men are unwilling to depart from that [harmful love], for that reason something else cannot enter into them; so that they may receive, they are full; let them pour out, and they will receive. For they are full of the love of carnal pleasures, full of the love of the present life, full of the love of gold and silver, of the possessions of this world. Those, therefore, who are full are like vessels. Do you wish honey to enter, when you have not yet poured out the vinegar? Pour out what you have, so that you may receive what you do not have.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Ideo prima renuntiatio est huic sæculo, et deinde conversio ad Deum. Qni reo nuntiat, fundit; qui convertitur, implectur: sed si non fiat corpore solo, sed et eorde.\n\nCAPUT IV. — 4. Amoris initia. Quæritur autem, fratres quumodo crescat iste amor. Habet enim initia sua, habet augmenta sua, hahet perfectionem suam. Et debemus nosse quis coeperit, ut cum ad augmenta cohortemur: quis lice cœperit, ut cum qu » incipiat moneamus: quis et cœperit et creverit, ut cum ad perfectionem incitemus. Primo illud attendat Charitas vestra: amores omnes et dilectiones prius sunt in hominibus de se, et sic de alia re quam diligunt. Si diligis aurum, prius te diligis, et sic aurum: quia si tu mortuus fucris, non crit qui aurum pos-ideal. Ergo dilectio unicuique a se incipit; et non potest nisi a se inciperc. Et ncmo monetur ut se diligat. Hoc cnim non solum inest hominihus, sed et pecoribus. Videtis enim, fratres, quemadmodum non tentum ingentes bestiæ et magna animalia, ut sont boves aut cameli vel elephanti, sed ei muse:,, sed et vermiculi minimi quomodo nolunt mori, et diligant se. Omnia animalia mortem fugiunt. Ergo diligunt se, custodire se volunt; alia velocitate, alia latebris, alia resistendo et repugnando: omnia tamen animalia pro vita sua pugnant, mori nolunt, custodire se volunt. Amant ergo se. Incipe et aliud amare. Sed quid cst ipsum aliud?","english":"Therefore the first renunciation is of this world, and then conversion to God. He who renounces is poured out; he who is converted is filled—but only if this is done not in the body alone, but also in the heart.\n\nCHAPTER IV. — 4. The beginnings of love. But it is asked, brothers, how this love grows. For it has its beginnings, it has its increases, it has its perfection. And we ought to know who has begun, so that we may urge him on to increase; who is about to begin, so that we may admonish him as he begins; who has both begun and grown, so that we may stir him on to perfection. First let your Charity attend to this: all loves and affections are first in men toward themselves, and then toward another thing which they love. If you love gold, you first love yourself, and then gold; because if you were dead, there would be no one to possess the gold. Therefore love begins for each person from himself; and it cannot begin except from himself. And no one is admonished to love himself. For this is present not only in men, but also in cattle. For you see, brothers, how not only huge beasts and great animals, such as oxen or camels or elephants, but even flies, but even the tiniest worms, how they do not wish to die, and love themselves. All animals flee death. Therefore they love themselves, they wish to preserve themselves; some by speed, some by hiding places, some by resisting and fighting back: yet all animals fight for their life, they do not wish to die, they wish to preserve themselves. They love themselves, then. Begin also to love another thing. But what is that other thing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Quidquid amaveris, aut hoc est quod tu, ant inferius te est, aut superius te cst. Si inferius te e-t quod amas, ad consolandum ama, ad tractandum ama, ad utendum ama, non ad illigandum. Verbi gratia, aurum amas, noli te illigare auro: quanto melior es quam aurum? Aurum enim terra csl fulgens; tu autem III illuminareris a Domino, ad imaginem Oei factus es. Cum sit aurum creatura Dei, non tamen fecit Deus aurum ad imaginem suam, sed te. Ergo posuit sub tc aurum.Amor ergo iste contemnendus est. Ad usum assumenda suntista, non cis vinculo amoris quasi glutino hærendum cst. Non facias libi membra, qu:e cum cœperint præcidi, doleas atque ' crucieris. Quid ergo? Assurge ab isto amore, quo amas inferiora quam tu es: incipe amare paria, id esI, qnod tu cs. Sed quid multis opus cst? Si volueris, breviter poteris.\n\nCAPUT V. — 5. Amor vertis et probus quo ordine comparatur. Quo ordine autem vcrum amorem ct veram charitatem habere possimus, ipse Doinus dixit nobis in Evangelio, ct evidenter ostendit. Sic cuim ait: Diliges Dominum Deum tuum ex toto corre tuo, et ex tota onima tun, ct ex omnibus viribus tuis; et proximum tuum sicut te ipsum (Matth. XXII, 57, 59). Primum ergo dilige Deum, deinde te ipsum; post hæc dilige proximum tuum sicut tc ipsum. Prius tamen disce amare tc ipsum: sic dilige proximum tuum sicut tc ipsum.","english":"Whatever you have loved is either what you yourself are, or beneath you, or above you. If what you love is beneath you, love it for comfort, love it for handling, love it for use, not for binding yourself to it. For example, you love gold: do not bind yourself to gold. How much better are you than gold? For gold is earth shining; but you were made to be enlightened by the Lord, made in the image of God. Though gold is a creature of God, God did not make gold in his own image, but you. Therefore he placed gold beneath you. So this love is to be despised. These things are to be taken up for use, not clung to with the bond of love as though with glue. Do not make for yourself members which, when they begin to be cut off, you grieve and are tormented over. What then? Rise up from that love by which you love things inferior to what you are; begin to love things equal, that is, what you are. But why need many words? If you are willing, you can do it briefly.\n\nCHAPTER V. — 5. In what order true and upright love is acquired. But in what order we may have true love and true charity, the Lord himself told us in the Gospel, and clearly showed. For thus he says: You shall love the Lord your God with your whole heart, and with your whole soul, and with all your strength; and your neighbor as yourself (Matthew 22:37, 39). First, therefore, love God, then yourself; after these, love your neighbor as yourself. Yet first learn to love yourself: so love your neighbor as yourself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Nam si te ipsum non nosti amarc, quomodo proximum potcris in veritate diligere? Putant enim nonnulli homines lcgilimo ordine sc:marc, quando res alienas rapiunt, quando sc inebriant, quando libidin: serviunt, quando per diversas calumnias injusta lucra conquirunt. Isti tales audiant Scripturam diccntcm, Qui diligit iniquitatem, odit animam suam. Si ergo amando iniquitatem, tc ipsum non solum non diligis, sed etiam odio habes; quomodo aut Dcum aut proximum diligere potcris? Si ergo vis veræ charitatis ordinem custodire, fac justiliam, dilige misericordiam, fuge luxuriam; incipc secundum præceptum Domini, non solnm amicos, sed ctiam inimicos diligere. Et hæc cum fideliter custodire toto corde contenderis, istis virtutibus quasi quibusdam gradibus poteris ascendere, ut mcrearis Deum toto animo et tota virtute diligere. Et cum ad istam felicem perfectionem veneris, omnes concupiscentias istius mundi tanquam siercora computabis: et cnm propheta poteris dicorc, Mihi autem adhærere Deo, bonum est (Psal. LXXII,28).","english":"For if you do not know how to love yourself, how will you be able to love your neighbor in truth? For some men think that they love themselves in a lawful order when they seize what belongs to others, when they get drunk, when they serve their lusts, when they seek unjust gain through various slanders. Let such men hear the Scripture saying, Whoever loves iniquity hates his own soul. If, then, by loving iniquity you not only do not love yourself but even hold yourself in hatred, how will you be able either to love God or your neighbor? If, therefore, you wish to keep the order of true charity, do justice, love mercy, flee luxury; begin according to the Lord's command to love not only friends but even enemies. And when you strive with your whole heart to keep these things faithfully, by these virtues, as by certain steps, you will be able to ascend, so that you may merit to love God with your whole soul and with your whole strength. And when you have come to that blessed perfection, you will count all the desires of this world as dung; and with the prophet you will be able to say, But for me, to cling to God is good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"SERMO CCCLXIX *.\n\nDo Nativitate Domini, I.\n\nDuplex Christi ortus, alius ante omnem diem, alius in die. N ativitas Christi divinis festimoniis illustrata. Salvator noster natus de Patrc sine die, pcr quem factus est omnis dies, voluit in terra hahere nalalcm hunc diem, quem hodie celebramus. Quisquis hunc diem miraris1 æteruum mirare potius ante omnem diem permanentem, omnem diem creantem, in dic hodierno nascentem, a malitia diei liberantem. Adhuc mirare. Quæ peperit, et mater et virgo cst; quem peperit, ct infans et Verbum est. Merito cœli locuti sunt, Augeli gralulali, pastores lætati. Magi mutati reges turbati, parvuli coronati. Lacta, mater, cibum nostrum; lacU panem de cœlo vemientem, cl in præsepipositum velut pionun cibaria jumentorum. Illic enim cognvit bos possessorem suum, et asinus præsepe Homini sui (lsai I, 5); circumcisio scilicet ct præpulium, cohærenndo lapidi angulari, quorum primitiae fuerunt pastorcs el Magi. Lacta cum qui talem fecit te, ut ipse fieret in te, qui tibi et munus fecunditatis attulit conceptus, et decus virginitatis n'n abstulit natus: qui sibi, priusquam nasceretur, et uterunt de quo nasceretur, ct diem quo nasceretur elegit. Et ipse condidit quod elegit, ut illinc procederet ut sponsus de thalalmo suo, quo mortalibus oculis posset vidcri, et augmento lucis annuæ se lucem mentium venisse testari. Prophetæ, cecinerunt Conditorem coeli et ter.","english":"SERMON 369\n\nOn the Nativity of the Lord, I.\n\nThe twofold birth of Christ: the one before all days, the other in a day. The Nativity of Christ is made illustrious by divine testimonies. Our Savior, born of the Father without a day, by whom every day was made, willed to have on earth this natal day, which we celebrate today. Whoever marvels at this day, marvel rather at the One who endures before every day, who creates every day, who is born on this present day, who frees from the malice of the day. Marvel still more. She who gave birth is both mother and virgin; he whom she bore is both infant and Word. Justly did the heavens speak, the angels rejoice, the shepherds make merry. The Magi were changed, kings were troubled, little ones were crowned. Nurse, mother, our food; nurse, mother, the bread coming down from heaven, and laid in a manger as though fodder for the beasts of burden. For there the ox knew its owner, and the ass the manger of its Lord; namely, circumcision and the foreskin, clinging to the cornerstone, whose firstfruits were the shepherds and the Magi. Nurse the One who made you such that he himself might be made in you, who brought you both the gift of fruitfulness in his conception and did not take away the honor of virginity in his birth; who, before he was born, chose both the womb from which he would be born and the day on which he would be born. And he himself created what he chose, that he might come forth from there like a bridegroom from his bridal chamber, so that he could be seen by mortal eyes, and by the increase of the yearly light bear witness that he, the light of minds, had come. The prophets sang of the Creator of heaven and earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"fre in terra cum hominibus futurum: angelusannuntiavit Creatorem carnis et spiritus in carne venturum. Salutavit Joannes ex utero in utero Salvatorem; Simcon sencx Deum agnovit infantem; Anna vidua virginem matrem. Hæc sunt testimonia nativitatis tuæ, Domine Jesu. antequam libi fluctus substernerentur calcanti cederent imperanti; antequam venUs te jubente siluisset, mortuus te vocante vixisset, sol tc moriente palluisset, terra tc resurgente tremuisset, cœlum te ascendente patuisset: antequam ista et alia mirabilia jam juvenilis tui corpOris ætate feCisses. Adhuc in manibus matris portabaris, ct jam Dominus orbis agnoscebaris. Ipse puer parvulus ex semine Israel, et ipse nobiscum Deus Emmanuel.\n\nNativitas Christi æterna. Quæ est illa nostri gencratio Salvatoris, qua gignenti Patri co;cternus cst, quando hanc generationem ex virgine mundus expavit, quam pia fides agnovit et tenuit, infidelitas autem irrisit, superbia timuit supcrata? Quænam est illa gener'alio, qua in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1)? Vel quod est hoc Verbum, quod dicturus ale non silebat, quo dicto non siluit qni dicebat? Quod cst Verbum sine tempore, per quod facta sunt tempora? Verbum quod labia nullius aperuit cœptum, clausitve finitum: Verbum quod initium non habet ex ore loquentium.","english":"it would be on earth with men: the angel announced the Creator of flesh and spirit about to come in the flesh. John, from the womb, greeted the Savior in the womb; Simeon the old man recognized the infant God; Anna the widow recognized the virgin mother. These are the testimonies of your nativity, Lord Jesus: before the waves were laid beneath you and yielded to you as you walked, gave way to you as you commanded; before the wind at your bidding fell silent, the dead man at your calling lived, the sun at your dying grew pale, the earth at your rising trembled, the heaven at your ascending opened: before you had done these and other wonders in the age of your already youthful body. You were still being carried in your mother's hands, and already you were being acknowledged as Lord of the world. He himself is the little child from the seed of Israel, and he himself is God with us, Emmanuel.\n\nThe eternal Nativity of Christ. What is that generation of our Savior by which he is coeternal with the Father who begets him, when the world was struck with awe at this generation from the virgin, which pious faith acknowledged and held, while unbelief mocked it and pride feared it though conquered? What is that generation by which in the beginning was the Word, and the Word was with God, and God was the Word? Or what is this Word, which, when about to speak, was not silent, and by whose speaking the one who spoke was not silent? What is the Word without time, through which times were made? The Word which no one's lips opened as begun, or closed as ended: the Word which has no beginning from the mouth of those who speak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":44,"ref":"p44","source":"et apcril ora mutorum: Verbum qnod linguis gentium disertis non fit, ct linguas infantium disertas facit. Quænam est, inquam, illa geucratio, cui Pater moriendo non cedit, quia non eam vivendo præcedit? Ab omnibus locorum temporumque intervallis, ah omni distentione spatiorum, quam vcl in diebus, vel in corporibus sentire consuevimus, levemus ad cum, quantum ipso adjuvante possumus, animam nostram, si quomodo capere valcamus et natum non pr;ivenientem qui gignit, et gignentem non subsequentem qui gignitur, Patrem et Filium: nec pariter patres, nec pariter lilios, sea parilcr æternos: non utrumque generantem, nee utrumque nascentem, sed alterum sinc altero non viventem: et Patrem sempiterne genuisse, et Filium sempiterne natum esse cogitemus, si valemus; si non valemus, credamus. Non cst quod hic dicere valeamus, sed tamen non longe positum est ab unoquoque nosstrum: In illo enim vivimus, et movemur, et sumus (Art. XVII, 28). Transcendamus carnem nostram, in qua parentes ante filios vivunt: quia ut filios possent generarc creverunt, ct filiis crescentibus jam senecscunt. Nondum nani, filiis parentes vixerunt, quia et parentibus mortuis filii victuri sunt. Transcendamus ct animas nostras: parinnt ct ipsæ aliquid cogitando, quod secum habent sciendo; sed possunt amittere obliviscendo, quia non habebant ante nascendo.","english":"and he opens the mouths of the mute: the Word who is not made eloquent in the tongues of the nations, yet makes eloquent the tongues of infants. What, I ask, is that generation to which the Father does not yield by dying, because he does not precede it by living? From all intervals of places and times, from all the stretching out of spaces that we are accustomed to perceive either in days or in bodies, let us raise our soul to him, as far as we can with his help, if perhaps we may be able to grasp both that the one who begets is not born before the one who begets, and that the one who is begotten does not follow after the one who begets—Father and Son: not both fathers, nor both sons, but both eternal: not both generating, nor both being born, but the one not living without the other: and let us think, if we are able, that the Father has eternally begotten and the Son has eternally been born; if we are not able, let us believe. We cannot here express this in words, and yet it is not far from each one of us: for in him we live, and move, and have our being. Let us transcend our flesh, in which parents live before their children; for they grew up so that they could beget children, and as their children grow, they themselves grow old. For not yet did parents live for their children, since even when the parents are dead, the children will live. Let us transcend our souls as well: they too give birth to something by thinking, which they have with them by knowing; but they can lose it by forgetting, because they did not have it before by being born.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Cuncta corporalia, temporalia, mutabilia transcendamus: ut videamus super onmia, per quem facia sunt omnia. Ascensus noster in corde cst: quia ct ille ad quem ascenlimus prope est. Longe autem ab illo sumus, in quantum dissimiles sumus. Ascendit ergo ad cum sua similitudo, quam in nobis fccit et rcfecit, qua nondum perfecta, palpitat infirmus aspcetus, et ineffabilemcandorem lucis æternæ non potest intucri. Cujus ergo fulgurem mentis acies hondnm capit, generationem ejus quis enarrabit (Isai. LIII. 8)? Sed Verbum caro factum est, et habitavit in nobis (Joan. I, 14).\n\nNativitas Christi temporaria. Hanc crgo generationem, cujus hodiernum celebramus diem, hanc in qua dignatus eat venire per Israel, et fieri Emmanuel, nobiscum Deus in carnis infirmitate, non nobiscum in cordis iniquitate; accedens ad nos pcr iri quod assumpsit ex nostro, ct liberans nos per id quod mansit in suo (visitavit quippe DominuS servos suos per mortalem infirmitatem, ut eos liberos faceret per incommutabilem veritatem): hanc ergo generationem, cujus ut cumque capax est humana fragiltas; nun illam quæ sine tempore manet, sinc matre super onmia: sed istant quæ in tempore facta est, sine patre inter omnia: hunc virginis filiom et virginum sponsnm, de incorrupta matre nascentem, incorruptibili veritate fetantem, laudemus, amemus, adoremus, ut in ejus misericordia dc astutia victa diaboli triumphemus.","english":"Let us transcend all things bodily, temporal, and mutable, so that we may see above all things the one through whom all things were made. Our ascent is in the heart, because he to whom we ascend is near. Yet we are far from him insofar as we are unlike him. Therefore our likeness to him—which he made and remade in us—ascends to him; but since it is not yet perfect, our weak sight falters and cannot gaze upon the ineffable brightness of eternal light. Whose brightness, then, can the keenness of the human mind grasp? Who shall declare his generation? But the Word was made flesh, and dwelt among us.\n\nThe temporal nativity of Christ. This generation, then, whose day we celebrate today—this generation in which he deigned to come through Israel and to become Emmanuel, God with us: with us in the weakness of the flesh, not with us in the iniquity of the heart; drawing near to us through that which he took from what is ours, and setting us free through that which remained in what is his (for the Lord visited his servants through mortal weakness, that he might make them free through unchanging truth)—this generation, then, which human frailty is in some measure able to grasp; not that generation which remains without time, without a mother, above all things, but this one which was made in time, without a father, among all things: this son of a virgin and bridegroom of virgins, born of an uncorrupted mother, bearing witness to incorruptible truth—let us praise, love, and adore, so that by his mercy, with the devil's cunning overcome, we may triumph.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Diabolus ad nos decipiendos corrupta feminea mente subrepsit: Christus ad nos liberandos incorrupta feminea cHam carne processit; qui est benedictus cum Putrc ct Spiritu sancto in sæcula sæculorum. Amen.\n\nSEnIO CCCLXX*.\n\nDc Nativitate Domini, II.\n\nCAPUT PRIMUM. — i. Nutivitatis sen conditionis hominis quatuor genera. Hodiernus dies ad habendam spem vitæ æternæ, magnum contulit gaudium generi humano. Primus cnim homo, quo cadcnio omnes cecidimus, cujus ruina cst mortalitas nostra, non est natus, sed factus; patre nullo, nulla matre, sed Deo opcrautc. Hæc est hominis prima conditio. Adam de terra. Secunda conditio cst hominis, qua creatur femina de latere viri. Tertia conditio est hominis, qua natus est homo ex viro et femina. Quarta conditio est Dci et hominis, qua natus est Christus sinc viro de fcmina. In istis quatuor conditionibus una sola nobis usitata est, cæteræ tres non sunt in oculis carnis, sed in fide cordis. Dc tcri a factum hominem sine patre, sinc matre, non novimus; factam feminam de latere viri non novimus, lectam et auditam credidimus. Tertia illa usitata est nobis ipsa quotidiana de complexu maris ct feminæ quotidie nascuntur homines. Jam crgocrat una sine viro et fcmina, jam crat altea de viro sinc femina, jam erat tertia de viro ct fcmina, quarta restabat sine viro de femina. Sed ista quarta libcravil tres.","english":"The devil crept in upon us to deceive us through a corrupted woman's mind; Christ came forth to free us through an incorrupt woman's flesh; who is blessed with the Father and the Holy Spirit forever and ever. Amen.\n\nSERMON 370.\n\nOn the Nativity of the Lord, II.\n\nCHAPTER ONE. — 1. The four kinds of the nativity or condition of man. This present day has brought great joy to the human race for having the hope of eternal life. For the first man, by whose fall we all fell, whose ruin is our mortality, was not born but made; with no father, no mother, but by God's working. This is the first condition of man: Adam from the earth. The second condition of man is that by which the woman is created from the side of the man. The third condition of man is that by which man is born from a man and a woman. The fourth condition is that of God and man, by which Christ was born without a man, from a woman. Among these four conditions, only one is familiar to us; the other three are not in the eyes of the flesh, but in the faith of the heart. That a man was made without father, without mother, we do not know; that a woman was made from the side of a man we do not know; we have believed it as read and heard. That third one is familiar to us — the daily one from the union of man and woman; men are born daily. Already then there was one without man and woman, already there was another from a man without a woman, already there was a third from a man and a woman; the fourth remained, without a man, from a woman. But this fourth one freed the three.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Prima cnirn ct sccunda rucrInt, tertiam de ruina genuerunt, in quarta salutem invencrunt.\n\nCAPUT II. — A. Omnis fidelium gradus Salvatori omnium nato attestatur. Exsultent ergo virgiues; virgo peperit Christum. Nihil in ea quod voverunt1 putent exterminatum: mansit virgo post partum. Exsultent viduæ; infantem Christum vidua Anna cognovit. Exsulicnt conjugatæ; nasclturum Dominum Jesum Christum Elisabeth maritata prophetavit. Nullus gradus prætermissus est, de quo non haberet testimonium salus omnium. Numquid cnim solæ virgines ad regnum cœlorum perveniunt? Perveniunt et viduæ. Magni meriti fuit illa vidua sancta Anna. A virginitate cnim sua septem annos vixcrat cum viro suo; quo dcfunclo usquc ad senilem ætatem rvenerat, ct in senectute bancla exspectabat infantiam Salvatoris; ut parvum videret annosa, parvum agnosceret anicula, infrantem in mundum Salvatorem videret itura (Luc. II, 36-38). Et in masculino sem tria ipsa genera commendatasunt. Ipse Chritus pacr natus cst; exsultent pueri, continentiam voventes puero. Ipse vere integritatem pudicitiæ consecravit, qui suæ matri fecunditatem attulit, virginitatem non abstulit. Simeon ille senex diu vixerat, cujus a'tas comparatur Anna:; et audierat responsum; quod non esset visurus mortem nisi prius viderct Christum Doinini.","english":"For the first and second brought forth from ruin; the third they bore from ruin; in the fourth they found salvation.\n\nCHAPTER II. — A. Every rank of the faithful bears witness to the Savior of all, who was born. Let the virgins therefore rejoice; a virgin bore Christ. Let them not think that anything they have vowed has been destroyed in her: she remained a virgin after giving birth. Let the widows rejoice; the widow Anna recognized the infant Christ. Let the married women rejoice; Elisabeth, a married woman, prophesied the Lord Jesus Christ who was to be born. No rank has been passed over, of which the salvation of all might not have its testimony. For do only virgins attain to the kingdom of heaven? Widows also attain. That holy widow Anna was of great merit. For from her virginity she had lived seven years with her husband; when he died she had come even to old age, and in her old age, blessed, she awaited the infancy of the Savior; so that the aged woman might see the little one, the old woman recognize the little one, and she who was about to depart might see the Savior as an infant entering the world (Luke 2:36-38). And in the male sex these same three kinds are commended. Christ himself was born as a boy; let the boys rejoice, vowing continence to the boy. He truly consecrated the integrity of chastity, who brought fecundity to his mother and did not take away her virginity. That old man Simeon had lived long, whose age is compared to Anna's; and he had heard the answer, that he would not see death unless he first saw the Christ of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"CAPUT III. —3. Desiderium Christinascituri quamtum in antiquis sanctis. Intelligite, fratres, quantum desiderium habebant autiqui sancti videndi Christum. Sciebant illum esse venturum, et omnes qui pic vivebant, diccbant, si hic me inveniat iila nativitas! o si quod credo in Scripturis Dei, videam oculis meis! Et ut noveritis quantum desiderium habcbant sancti, qui nuvcrant de Scripturis sanctis virginem parituram, sicut audistis cum Isaias legeretur, Ecce virgo in utero concipiet, et pariet filium, et vocabitur nomen ejus Emmanuel (Isai. VII, 14). Emmanuel quid sit, Evangelium nobis aperuit dicens, quod interpretatur, Nobiscum Deus (Matth. i, 23). Noti tibi ergo sit mirum, quæcumque inlidelis anima, non tibi videatur impossibile ut virgo parerct, virgo pariens permaneret. Intellige natum Dcum, et non mirabcris virginis partum. Ut ergo novaritis antiquos sanctos et justos optasse videre, quod concessum cst huic seni Simeoni; Dominus noster Jesus Christus ad discipulos loquens ait: Multi justi et prophetæ voluerunt videre quæ vos videtis, et non viderunt; et audire quæ auditis, et non audierunt ( Id. XIII, ). Multum senex iste fuit ad audiendum scIus, sed ad videndum maturus. Non exspectavit ut Christum audiret loquentem, quoniam agnovit infantem. Et hoc illi concessum crat jam decrepito. quasi desideranti et suspiranti ct dicenti quotidie in orationibus suis: Quando venict?","english":"CHAPTER III. — 3. How great was the longing of the ancient saints to know Christ. Understand, brothers, how great a longing the ancient saints had to see Christ. They knew that he was to come, and all who lived piously used to say, If only that birth might find me here! O that I might see with my own eyes what I believe in the Scriptures of God! And so that you may know how great a longing the saints had, who had learned from the holy Scriptures that a virgin would give birth, as you heard when Isaiah was read, Behold, a virgin shall conceive in the womb, and shall bear a son, and his name shall be called Emmanuel (Isa. 7:14). What Emmanuel is, the Gospel has revealed to us, saying, which is interpreted, God with us (Matt. 1:23). Let it not, then, seem strange to you, whatever unbelieving soul you are; let it not seem impossible to you that a virgin should give birth, that a virgin giving birth should remain a virgin. Understand that God was born, and you will not marvel at the virgin's childbirth. So then, that you may know that the ancient saints and righteous men longed to see what was granted to this old man Simeon, our Lord Jesus Christ, speaking to his disciples, said: Many righteous men and prophets desired to see what you see, and did not see it; and to hear what you hear, and did not hear it (Id. 13:). This old man was much advanced in years for hearing, but ripe for seeing. He did not wait to hear Christ speaking, because he recognized the infant. And this had been granted to him, now decrepit, as one longing and sighing and saying daily in his prayers: When will he come?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"quando nascetur? quando videbo? Putas durabo? putas hic me inveniet? putas isti oculi Ici videbunt, per quem cordis oculi revelabuntur? Dicebat ista in orationibus suis, ct pro desiderio suo accepit responsum, quod non gustarct mortem, nisi prius videret Christum Domini. Gestabat eum Maria mater ejus infantem: vidit ille, ct agnovit. Ubi noverat quem agnovit? An intus est revolatus, qui foris cst nalns? Vidit, et agnovit. Agnovit Simcon infantem tacentem; et occiderunt Judæi juvenem mirabilia facientem. Cum ergo cognovisset, accepit in ulnas suas, hoc cst, in brachia sua, amplexatus est cum. Portabat a quo portabatur. Ipse enim cst Christus sapicntia Dei, attingens a fine usquead finem forliter, ct disponens omnia suavitcr (Sap. VIII, 1). Quantus ibi cra!, ct quam magnus, quam parvus factus crat? Parvus factus, parvos quærebat. Quid est, parvos quærebat? Non superbos, non elatos; acd humiles et miles colligebat. In præsepi dignatus est poni, ut esset piorum cibaria jumentorum. Accepit ergo cum Simeon in brachia sua, ctdixit: Nunc dimittis, Domine, servum tuum in pace. Diuitiis in pace, quia video paccm. Quarc ergo dimittis in pace? Quonium viderunt oculi mei salutare tuum (Luc. n, 25-30). Salutare Dei, Domninus Jesus Christus. Annuntiate diem ex die,,utare ejus (Psal. xcv, 2).","english":"When will he be born? When will I see him? Do you think I will endure? Do you think he will find me here? Do you think these eyes here will see the one through whom the eyes of the heart will be revealed? He was saying these things in his prayers, and in answer to his longing he received the response that he would not taste death before he saw the Christ of the Lord. Mary his mother was carrying him as an infant; he saw him and recognized him. Where had he known the one he recognized? Or had he flown within, who was born outside? He saw and recognized him. Simeon recognized the silent infant; and the Jews killed the young man working wonders. So when he had recognized him, he received him into his arms—that is, into his embrace—and held him fast. He was carrying the one by whom he was carried. For he is the Christ, the wisdom of God, reaching mightily from end to end and ordering all things sweetly. How great was he there, and how great had he become, how small? He became small, he was seeking the small. What is it, he was seeking the small? Not the proud, not the lofty, but he was gathering the humble and the meek. He deigned to be placed in a manger, that he might be the food of the faithful beasts of burden. Simeon therefore received him into his arms and said: Now dismiss your servant, Lord, in peace. In peace—because I see the peace. Why then do you dismiss in peace? Because my eyes have seen your salvation. The salvation of God, the Lord Jesus Christ. Announce the day from day, his salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"CAPUT IV. — 4. Pueri et senes et conjugati allestantur Christo. Habctis ergo, pueri, puerum Jesum; sancti senes, senem Simeonem. Si autcm quæritis, ut et conjugatus aliquis vir testimonium Domitio perhibent, Zachariam considerate. Ncmo ergo quaerat aliud, fratres mci, christiani fidcles, aut virgo, aut vidua, aut conjugata, aut puer, aut continens, aut uxoratus: quidquid plus esse quis voluerit, non invenit quemadmodum ad Christum pertineat. Non invenimus testimonium perbibuisse Christo adulteros, fornicatores, immundos. Et ut a talibus ci testimonium perhiberetur, ipse præstitit, ipse donavit. Nun enim quisquam sanctus viribus suis. Exsultemus crgo, charissimi. Ab hodierno dic crescunt dies. Crede in Christum, et crescit in te dies. Credidisti? Inchoatus est dics. Baptizatus cs? Natus cst Christus in cordc tuo. Sed numquid Christus natus sic remansit? Crevit, ad juventutem pervenit: sed in senectutem non declinavit. Crescat ergo ct fides tua, robur inveniat, vetustatem nesciat. Sic pertinebis ad Christum Filium Dci, in principio Verbum apud Deum, Verbum Deum; sed Verbum carnem factum, ut habitaret in nobis. Majestas ibi latebat, tibi infirmitas apparebat. In manus suas Simeon infirmitatem acccpit, sed majestatem intus agnovit. Nemo contemnat natum, si vult esse renatus.","english":"CHAPTER IV. — 4. Children and old men and married persons bear witness to Christ. You have therefore, children, the child Jesus; holy old men, the old man Simeon. But if you seek that some married man also should bear witness to the Lord, consider Zachariah. Let no one therefore seek anything else, my brothers, Christian faithful, whether virgin, or widow, or married woman, or child, or continent, or married man: whatever anyone has wished to be more, he does not find how he belongs to Christ. We do not find that adulterers, fornicators, the unclean have borne witness to Christ. And that witness should be borne to him even by such persons, he himself provided, he himself granted. For no one is a holy man by his own strength. Let us therefore exult, most beloved. From today the days grow. Believe in Christ, and the day grows in you. You have believed? The day has begun. You have been baptized? Christ has been born in your heart. But did Christ, once born, remain thus? He grew, he came to youth: but he did not decline into old age. Let your faith therefore also grow, find strength, know no old age. Thus you will belong to Christ the Son of God, in the beginning the Word with God, the Word God; but the Word made flesh, that he might dwell among us. There majesty lay hidden, to you infirmity appeared. In his hands Simeon received infirmity, but within he recognized majesty. Let no one despise the one born, if he wishes to be reborn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Ad illum pertinuit propter nos nasci, ad nos pertineat in illo rcnasci: qui vivit ct regnat in sæcula sæculorum. Amen.\n\nSEUMO CCCLXXI*.\n\nDe Nativitate Domini, III.\n\nCAPUT PRIMUM.—1• Christi duæ nativitates. Natus est nobis hodie Salvator; ct ideo hodie omni mundo sol verus exortus est. Deus homo factus cst, ut homo Deus ficret: et ut servus in dominum verteretur, formam servi Dominus accepit. Habitavit in terris Inhitator cœlorum, ut homo hahiiator terræ. habitaret in cœlis. Natus est ergo nobis Salvator, passus cst diem partus repudiatæ Lcgis conceptus: natus autem cle Patre semper, de matre semcl. Etenim Domini nostri Jesu Chriti duas accepimus nativitates: primo divinam, dcindc humanam; sed plane utramque mirabilem: in illa ut matris, in hac ut patris officia cessarent: unam æternam, ut crearet temporales; alteram temporalem, ut præstaret æternos. Ille crgo in forma Dci Patri aqualis, illc in forma servi Patri subditus. Ille creator temporum, natus in tempore est: factusque cst tam parvus, ut ederetur a femina; scd tam magnus utiquc pernansit, ut non separaretur a Patre. Has ergo Domini nativitates etiam duo evangelistarum testantur principia. Unus enim lie nativitate divina ila ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat it, priricipio apud Deum. Omnia per ipsum facta sunt, ci sine ipso factum est nihil (Joan. I, 1-3).","english":"To him it belonged to be born for our sake; may it belong to us to be reborn in him: who lives and reigns for ever and ever. Amen.\n\nSERMON CCCLXXI.\n\nOn the Nativity of the Lord, III.\n\nCHAPTER ONE. — 1. The two nativities of Christ. The Savior is born to us today; and therefore today the true sun has risen upon the whole world. God became man, that man might become God; and that the servant might be turned into the lord, the Lord took the form of a servant. The inhabitant of heaven dwelt on earth, that man, an inhabitant of earth, might dwell in heaven. The Savior, then, is born to us; he has suffered the day of birth of the rejected Law's conception: but born of the Father always, of the mother once. For we have received two nativities of our Lord Jesus Christ: first the divine, then the human; but clearly both are wonderful: in that one, the offices of a mother ceased; in this one, those of a father: the one eternal, that he might create temporal beings; the other temporal, that he might bestow eternal ones. He, then, in the form of God, equal to the Father; he, in the form of a servant, subject to the Father. He, the creator of times, was born in time: and he was made so small that he might be brought forth by a woman; but so great he certainly remained, that he was not separated from the Father. These nativities of the Lord, then, are also attested by the two beginnings of the evangelists. For one of them says concerning the divine nativity: In the beginning was the Word, and the Word was with God, and God was the Word: this was in the beginning with God. All things were made through him, and without him was made nothing (John 1:1-3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"De hac vere nativitate humana, ita evangelista alius refert: Liber generationis Jesu Christi filii David (Matth. I, 4). Hic ergo natalis Domini, hic secundæ nativitatis dies est: exsultemus et lætemur in co. Nec immerito. aucto jam abhinc die, hodie lux incrementum accipit; cum humano generi in hoc utique dic vera lux vencrit: ut recte dies tramitem solis augeat, quo nobis hunc, pcr quem tenebris mortis absolveremur, invexit. Hunc ergo Prophetæ annuntiantes, tanquam lucernae, venturum, præcesserunt dicm ortus ejus, ct miracula quæ esset gesturus in carne, clarissimis præconiis ediderunt. lectum namque crat ut prædicaretur esse venturus, ne cum venisset, dubitaretur. Hic itaque Deus noster, homo inter homines conversatus est. Apparuit cnim videntibus homo, intelligentibus Deus: bominem intuentibus offerens, credentibus Deum servans. Ergo infirmos salvavit aspectus infirmitatis cjus: firmos quærit contemplatio divinitatis ejus.","english":"Concerning this true human nativity, another evangelist relates thus: The book of the generation of Jesus Christ, the son of David. This day, therefore, is the Lord's birthday, this is the day of his second nativity: let us exult and be glad in it. And not without reason. The day has already begun to lengthen from this point; today the light receives increase, since for the human race the true light has come in this very day, so that rightly the day extends the sun's course, by which he brought in for us this one through whom we were to be set free from the shadows of death. The prophets, therefore, announcing him as about to come, went before like lamps before the day of his rising, and by their most brilliant proclamations declared the miracles he was to perform in the flesh. For it was fitting that it be preached that he was to come, lest when he had come he be doubted. And so this our God lived as a man among men. For he appeared to those who saw him as a man, to those who understood as God: offering himself as a man to those who looked upon him, preserving God for those who believed. Therefore the sight of his weakness saved the weak; the contemplation of his divinity seeks the strong.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"CAPUT II. —2. Incarnatione visibilis Deus, quem homo sequatur, exhibetur. Obsecro vos, charissimi, intucmini quam magnum sit hoc mysterium veritatis. Ad salvandos homines Legem dederat, Prophetas Iniscrat: ct quia sanandis languoribus hæc remedia præcesserunt, ipsum se ad salutem corum offerre hominibus Deus voluit. Porro homines Deum ipsum in substantia sua videre non potuerunt: spem verr. homines suam ponere in solo homine non debebant. Quid ergo hic fieret? Hominem scqui non debebant, homo scqucndus non crat qui videri poterat: Deus scqucndus erat qui videri uon potcrat. Ut ergo exhiberetur homini, et qui ab homine videretur ct quem homo scqueretur, Dens factus cst homo. Denique cum jam inter homines versaretur, et tribus apostolis in sccreto adductis medius astarct, subito cis in illa divini cultus claritate resplenduit: quod apostoli qui præsentes erant, via intucri prohumani affectus iulirmitale potuerunt (Id. xvn, 1-6). Nasci humanitus voluit. ut nos in ipso nasceremur, et futuris cultoribus suis iteratæ nativitalis sacramenta sanciret: ut nos qui a nativitate illa coarctati tenebamur obnoxii, Salvatoris nostri vestigia comitati, secundæ nativitatis præsidio certo potircmur; quo in Deo ct ex Deo nati, abrumperemus vincula mortis antiquæ, cum pignus salutis Spiritum sanctum sumeremus.","english":"CHAPTER II — 2. By the Incarnation God is shown forth as visible, that man may follow him. I beseech you, beloved, consider how great is this mystery of truth. For the saving of men he had given the Law, he had sent the Prophets; and because these remedies came beforehand for the healing of sicknesses, God willed to offer himself to men for their salvation. Moreover, men could not see God himself in his own substance; and men ought not to place their hope in man alone. What then was to be done here? They ought not to follow a man; but the man who could be seen was not one to be followed. God was to be followed, who could not be seen. Therefore, that there might be shown to man one who could be seen by man and whom man might follow, God became man. Finally, when he was already conversing among men, and, having brought three apostles aside in secret, stood in their midst, he suddenly shone upon them in that brightness of divine worship, which the apostles who were present could scarcely behold, overcome by the infirmity of human affection. He willed to be born after the manner of men, that we might be born in him, and might consecrate for his future worshippers the sacraments of a repeated birth: that we, who were held bound and liable from that birth, having followed the footsteps of our Savior, might attain by the sure protection of a second birth; whereby, born in God and of God, we might break the chains of ancient death, when we receive the Holy Spirit as the pledge of salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Ergo cum apparere hominibus Deus vellet, cosquc quas prius mandaverat, docere etiam præsens cuperet, vim divinam assumpto homine temperavit, ct posuit tenebras latibulum suum in circuitu suo (Psal. xvn, 12), cum se tabernaculo carnis obtexit. Tali ergo ct tam ineffabili sacramento, Christus Deus noster et homo habemur et Dcus; per matrem homo, per Patrem Deus. Sicque fit ut utrumque illud sit verum quod ait, Pater major me est (Joan. XIV, 28); cl, Ego ct Pater unum sumus (Id. x, 50). Nam divinitatc æquatur Patri, incaruatione subditur Patri.\n\nCAPUT III. — 5. Deus ct homo quomodo misceri potuit. Difficilior animæ corporisque permixtio. Quærere tamcn quidam solent, quomodo misceri potuit homo ct Deus. Quærunt rationem hujus mysterii, quod semel faclum est: cum ipsi nequaquam possint reddere rationem ejus quæ lit semper, id est, quomodo anima miscetur corpori, ut homo fiat. Ergo sicut corporca ros incorporcaque conjungitur, ut homo efficiatur: ita homo conjunctus cst Deo, ct factus est Christus. Et lamcn ut fieret Christus, duo illa incorporca, id cst, anima ct Deus facilius conjungi per-. miscerique potuerunt, quam misectur una incorporea aliaque corporea, id cst, amma cl corpus, ut persona hominis existat. Qnod si Deus creator cœli ac terræ, cum Deus esset, homo factus est, et humiliavit semectipsum usque ad mortem, mortem autem crucis (Philipp.","english":"CHAPTER II — 2. By the Incarnation God is shown forth as visible, that man may follow him. I beseech you, beloved, consider how great is this mystery of truth. For the saving of men he had given the Law, he had sent the \n\nTherefore, when God wished to appear to men, and desired to teach them even in person the things he had previously commanded, he tempered his divine power by assuming a man, and he set darkness as his hiding place round about him (Ps. 17:12), when he covered himself with the tabernacle of the flesh. By so great and so ineffable a sacrament, therefore, Christ our God is both held to be man and God: man through his mother, God through his Father. And so it comes about that both those statements are true: what he said, The Father is greater than I (John 14:28), and, I and the Father are one (ibid. 10:30). For in his divinity he is equal to the Father, in his incarnation he is subject to the Father.\n\nCHAPTER III — 5. How God and man could be mingled. The mingling of soul and body is more difficult. Yet some are accustomed to ask how man and God could be mingled. They seek the reason of this mystery, which was accomplished once for all, when they themselves can in no way give the reason of that which has always been, that is, how the soul is mingled with the body so that a man is made. Therefore, just as corporeal and incorporeal are joined together so that a man is made, so man is joined to God and made Christ. And yet, in order that Christ might be made, those two incorporeal things, that is, the soul and God, could more easily be joined and mingled than one incorporeal and the other corporeal, that is, the soul and the body, are mingled so that the person of a man exists. But if God, the creator of heaven and earth, when he was God, was made man, and humbled himself even to death, even death on a cross (Phil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"11,6-8), quanto autem superbire non debet terra et cinis? Videte, fratres, quantum se humiliavit propter homines Deus. Quantum se dejicere debet servus, quando ad tantam humilitatem descendit et Dominus? Quæ humilitas, charissimi, si plenissime ab hominibus possidetur, etiam ad charitatem usque proficiet. Nam dum alter alterum existimat SIIperiorem. dilectio facit æqualitatem. Unde non se ipse homo despiciat, propter quem utique ista subire dignatus cst Deus.\n\nCAPUT IV. — -i. Homonis dignitas cx Dei in ipsum dignatione. Et ego quidem, fratres, pro quibus impendi et superimpendi cupio, licel marinos vos semper in conscientia mea fecerim; lanwn majores quodnm modo vos res mihi ista efficit, cum intendo quanta sit Domini mci pro homine dignatio. Vos istique estis Dominicæ incarnationis, vos Dominici sanguinis pretium, vos membra Christi, vobis caput Christus est: pro vobis nasci, pro volris paU cuncta non distulit; crucem quoque ipsam ad hoc pertulit, III vos sibi in familiam coaptaret. Vos appellamini Chrisli fralros, vos appellamini Christi hæredes. Proinde, dilectissimi, unusquisque diguum se ipsum habeat, coram quo peccare non debeat; dignum se existimet, coram quo si delictum cogitaverit, erubescat. Pretio cnim magno empti estis: glorificate et portate Deum in corpore vestro (I Cor. VI, 20).","english":"For what is earth and ashes, that it should be proud? See, brothers, how greatly God humbled himself for the sake of men. How greatly ought a servant to abase himself, when even the Lord descended to such great humility? This humility, dearest ones, if it is most fully possessed by men, will advance even to charity. For while each esteems the other as superior, love makes equality. Hence a man should not despise himself, for whose sake God deigned to undergo these things.\n\nCHAPTER IV — 1. The dignity of man from God's condescension toward him. And indeed, brothers, for whom I desire to be spent and to be spent over and above, although I have always made you in my conscience as it were a sea, yet in a certain manner you become greater to me, when I consider how great is my Lord's condescension for man. You are the price of the Lord's incarnation, you are the price of the Lord's blood, you are the members of Christ, Christ is your head: for your sake he did not delay to be born, for your sake he endured all things; he bore even the cross itself for this end, that he might join you to himself in his household. You are called the brothers of Christ, you are called the heirs of Christ. Therefore, most beloved, let each one hold himself worthy, in whose presence he ought not to sin; let him consider himself worthy, in whose presence, if he has thought of a fault, he should blush. For you were bought at a great price: glorify and bear God in your body (1 Cor 6:20).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ilio pro vobis natus ost, hic pro vobis oblatus est; hic etiam, si digne agatis, habitat in vobis. Agamus ergo, meditantes in lege Domini dic ac noctc, ut comprehendere eum, ut videre mereamur, Agamus, ut quia dignatus est descendere propter homincs Dens, ad Deum homo possil ascendere.\n\nSERMO CCCLXXII *.\n\nDe Nativitate Domini, iv.\n\nCAPUT PRIMUM.—1. Nativitas Christi duplex. Novit fides vestra, charissimi, quai hanc universam multitudinem congregavit, quia nalus est nobis hodic Salvator. Namus est de Patre semper, de matre semel: de Patre sine sexu, de matre sine usu. Apud Patrem quippe defuit concipientis ulcrus: a; ud matrem defuit seminantis amplexus. Prima nativitas ex Patre naturam servavit: secunda nativitas ex matre gratiam seminavit. Illa tenuit majestatem divinæ substantiæ; ista suscepit societatem mortalitatis humanæ. In hac autem ideo venire dignatus cst, ut fieret obediens usque ad mortem (Philipp. II, C-8), et moriendQ vinceret mortem. Utraque nativitas ineffabilis, utraque mirabilis. Quod euim cor humanum comprehendere, quæve lingua valeat explicare, quomodo natus sil Christus semper ex Deo, aut quomodo nuper ex utero? Quis intelligat coæternum Filio Patrem, quis e!oquatur virginem matrem? illum sine initio, sinc fine gignentem; istam sine libidine concipicntem, sine corruptione parientem? Utraque nativitas mira est, quia divina est.","english":"He was born for you, he was offered for you; he also, if you act worthily, dwells in you. Let us therefore act, meditating on the law of the Lord day and night, so that we may comprehend him, so that we may be found worthy to see him. Let us act, so that because God deigned to descend for the sake of men, man may be able to ascend to God.\n\nSERMON 372.\n\nOn the Nativity of the Lord, iv.\n\nCHAPTER ONE.—1. The twofold nativity of Christ. Your faith knows, most beloved, what has gathered this whole multitude, that the Savior has been born to us today. He is born of the Father always, of the mother once: of the Father without sex, of the mother without union. For in the case of the Father there was lacking the womb of the conceiver; in the case of the mother there was lacking the embrace of the sower. The first nativity from the Father preserved nature; the second nativity from the mother sowed grace. That one held the majesty of the divine substance; this one took on the fellowship of human mortality. But in this one he deigned to come so that he might become obedient even unto death (Philippians 2:8), and by dying conquer death. Both nativities are ineffable, both are wondrous. For what human heart could comprehend, or what tongue could explain, how Christ was born always from God, or how recently from the womb? Who could understand the Father coeternal with the Son, who could speak of the virgin mother? The one begetting without beginning, without end; the other conceiving without lust, giving birth without corruption? Both nativities are wondrous, because they are divine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Sive ergo illam, sive istam mens humana consideret, rectissime dicit, Generationem ejus quis enarrabit (Isai. LIII, 8)? Et nos quid faciemus, fratres? Quoniam digne eloqui non valemus, tacere debemus? Absit a nobis, absit ut tacent lingua servi, quando Natalis cst Domini. Dicamns ergo quod possumus, quod legimus.\n\nAd Christi nuptias Judæi et Gentiles invitati. Carne et sanguine Christi pascimur. Christus sponsus ct gigas, pulcher et fortis. Beatus David de Christo loquens, did! in Psalmis, In sole posuit tabernaculum suum, et ipse tanquam sponsus procedens de thalamo suo, exsultavit ut gigas (Psal. XVIII, 6). Processit enim hodie de sacro thalamo, hoc est, beatorum virgineorum viscerum abdito incorruptoque secreto. Processit inde virginis filius, virginis sponsus: filius videlicet Maricc, sponsus Ecclesiæ. Universæ. enim Ecclesiae loquebatur Apostolus, quando dicebat: Apta. ri vos uni viro virginem custam exhibere Christo (II Cor, xi, 2).","english":"Whether, then, the human mind considers that generation or this one, it says most rightly, Who shall declare his generation? And what shall we do, brothers? Because we are unable to speak worthily, ought we to be silent? Far be it from us, far be it that the tongue of servants should be silent when it is the Lord's Nativity. Let us therefore say what we can, what we have read.\n\nJews and Gentiles invited to the marriage of Christ. We are fed on the flesh and blood of Christ. Christ the bridegroom and giant, beautiful and strong. Blessed David, speaking of Christ, said in the Psalms, In the sun he has set his tabernacle, and he himself as a bridegroom coming forth from his chamber has exulted as a giant. For today he has come forth from the sacred chamber, that is, from the hidden and incorrupt secret of the blessed virginal womb. Thence came forth the son of a virgin, the bridegroom of a virgin: the son, namely, of Mary, the bridegroom of the Church. For the Apostle was speaking to the whole Church when he said: I have espoused you to one husband, to present you as a chaste virgin to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"CAPUT II. — Ad has tales nuptias Christi, Pater sponsi primum invitavit populum Judæorum. Sed quid ait Evangelium? Qui invitati erant, noM fuerunt digni (Matth. XXII, 8). Invitata est pAstca universarum Gentium multitudo, ipsa implevit Ecclesiam, ipsa accepit de mensa dominica non viles epulas, aut ignobiles potus, sed ipsius pastoris, ipsius occisi Christi carnem prælibavit et sanguinem. Occisus est ad nuplias suas ipse innocens agnus, occisus est ad nuptias; et quoscumque invitavit, dc carne sua pavit. Occisus epulas præparavit: resurgens nuptias celebravit. Occisus voluntariam pertulit passionem: resurgens dispositam duxit uxorem. In uicro virginis humanam carnem vclut arrham accepit: in cruce pretiosissimam dotem suum sanguinem fudit: in resurrectione atque ascensione sua æterni matrimonii fœdera roboravit. Ascendit cnim in altum, captivam duxit captivitatem, dedit dona hominibus (Psal. LXVII, 19). Qu:e dona? Spiritum sanctum, pcr quem diffusa humanis mentihus charitate, inseparahilitcr Christo tanquam viro SUO adh:rsit Ecclesia. Processit ergo hodie tanquam sponsus de sacro thalamo suo, et sicut exsequitur Psalmus, Exsultavit ut gigus ad currendam viam. Processit ut sponsus, exsultavit ut gigas. Pulcher et fortis: pulcher, ut sponsus; fortis, ut gigas. Pulcher, ut amelur; fortis, ut timeatur: pulcher, ut placeret; fortis, ut vinceret.","english":"CHAPTER II. — To such a marriage of Christ, the Father of the bridegroom first invited the people of the Jews. But what does the Gospel say? Those who had been invited were not worthy (Matthew 22:8). The multitude of all the Gentiles was invited; it filled the Church; it received from the Lord's table not cheap dishes or ignoble drinks, but it first tasted the flesh and blood of the Shepherd himself, of Christ himself who was slain. The innocent lamb himself was slain for his own marriage; he was slain for the marriage; and whomever he invited, he fed from his own flesh. Slain, he prepared the feast; rising again, he celebrated the marriage. Slain, he endured a voluntary passion; rising again, he led his appointed bride. In the womb of the virgin he received human flesh as a pledge; on the cross he poured out his most precious blood as a dowry; in his resurrection and ascension he strengthened the covenants of an eternal marriage. For he ascended on high, he led captivity captive, he gave gifts to men (Psalm 67:19). What gifts? The Holy Spirit, by whom, with charity poured into human minds, the Church has clung inseparably to Christ as to her husband. Therefore today he came forth like a bridegroom from his sacred bridal chamber, and, as the Psalm declares, He rejoiced like a giant to run his course. He came forth like a bridegroom, he rejoiced like a giant. Beautiful and strong: beautiful, as a bridegroom; strong, as a giant. Beautiful, that he may be loved; strong, that he may be feared: beautiful, that he may please; strong, that he may conquer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ubi inveniiur in Scripturis sacris sponsi istius pulchritudo? Speciosus forma præ filiis hominum: diffusa est gratia in labiis tuis (Psal. XLIV, 3). Ubi invcnitur gigantis fortitudo? Dominus fortis et potens, Dominu. potens in prælio (Psal. XXIII, 8). Utrumque autem. id est, et pulchritudinem et fortitudinem in eo viderat et intellexerat Isaias, cum dicebat: Quis cat iste qui advenit ex Edom? rubor vestimentorum ejus ex Bosor, sic speciosus in stola vestimenti cum fortitudine (Isai. LXIII, 1)? Iste ergo propheta, qui ct speciosum dixit et fortem, sponsum noverat et gigantem.\n\nCAPUT III. — 5. Viam quomodo cucunit Christus. Ambrosii hymnus. Ergo, charissimi, Exsultavit ut gigas ad currendam viam. Quam viam, nisi mortalem viam, quam dignatus est nobiscum habere communem? Ipsa est ria, per quam genus humanum transit. Transeunt enim per eam veniendo nascentes, et abscedendo morientes. Et iste generis humani fluvius ab initio usque in ftnem ex occultis naturæ venis jugiter manat. De isto nnvio rapido ac turbulento bibere dignatus est Christus. Modo audistis in psalmo, De torrente in via bibit (Psal. CIX, 7). Torrens iste produxit nOs ad nativilatem, perduxit ad mortem. Quasi ex occulto fontis, abyssum maris suscepit Christus. Utrumque pro nobis, et natus ct mortous est.","english":"Where is the beauty of this bridegroom found in the sacred Scriptures? \"Fair in form beyond the sons of men: grace is poured out upon your lips\" (Psalm 44:3). Where is the giant's strength found? \"The Lord is strong and mighty, the Lord mighty in battle\" (Psalm 23:8). But both — that is, both beauty and strength — Isaiah had seen and understood in him, when he said: \"Who is this who comes from Edom? The redness of his garments is from Bosor, thus beautiful in the robe of his garment with strength\" (Isaiah 63:1)? This prophet, then, who called him both beautiful and strong, knew the bridegroom and the giant.\n\nCHAPTER III. — 5. How Christ ran the way. The hymn of Ambrose. Therefore, dearest ones, \"He rejoiced as a giant to run the way.\" What way, if not the mortal way, which he deigned to share in common with us? That is the way through which the human race passes. For they pass through it by coming as those being born, and by departing as those dying. And this river of the human race, from the beginning even to the end, flows ceaselessly from the hidden veins of nature. From this swift and turbulent river Christ deigned to drink. You have just heard in the psalm, \"He drank from the torrent in the way\" (Psalm 109:7). This torrent brought us forth to birth, and led us on to death. As if from a hidden spring, Christ received the abyss of the sea. Both things he did for us: he was both born and died.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Et quia homines in medio hujus nominis constituti, plerumque delectantur mundi blandimentis ct illecebris, quae limo hujus torrentis involvuntur, atque in profundum inferni demergunt eos, qui dum transeuntes undas avide hauriunt, sic necantur, stare cupientes in torrente præcipitante, et in republica quærentes fixa vestigia: idco Dominus de torrente in via bibit. Quid est, in via bibit? Transiens bibit. Bibit cnim et transiit, non remansit: nec stelit in via peccatorum. Item mortem metuunt homines; qnia necesse cst praecipitari omnes hujus torrentis impulsu: Christus autem mortem quam sponte susceperat, timere non potuit; ideo dictum est, Et exsultavit ut gigas ad currendam viam. Descendit enim, et cucurrit: asccudit, et sedit. Nostis, quia sic confiteri soletis: postquam resurrexit, ascendit in coelum, sedet ad dexteram Patris. Hunc nostri gigantis excursum brevissimc ac pulcherrime cecinit beatus Ambrosius in hymuo, quem paulo ante cantastis. Loquens cnirn de Domino Christo, sic ait: Egressus ejus a Patre, rc« gressus ejus ad Patrem: cxcursus usque ad inferos, recursus ad sedem Dci. Hæc omnia, charissimi, si quaeramus cur facta sunt, inveniemus facta pro nobis. Descendit enim, ut ascenderemus; mortuus est, ut viveremus; resurrexit, ut resurgeremus; ascendit in coelum, ut terrena contemnerc, et cor sursum erigere disceremus.","english":"And because men, placed amid the allurements of this name, are for the most part delighted by the world's blandishments and enticements, which are wrapped in the mud of this torrent and plunge into the depths of hell those who, greedily drinking as they pass through the waves, are thus killed—desiring to stand in the rushing torrent and seeking fixed footholds in the commonwealth—therefore the Lord drank from the torrent on the way. What is \"he drank on the way\"? He drank as he passed through. For he drank and passed on; he did not remain, nor did he stand in the way of sinners. Likewise, men fear death, because it is necessary that all be swept away by the impulse of this torrent; but Christ could not fear the death he had taken upon himself willingly. Therefore it is said, \"And he exulted like a giant to run his course.\" For he descended and ran; he ascended and sat. You know that you are accustomed to confess thus: after he rose again, he ascended into heaven, he sits at the right hand of the Father. This course of our giant the blessed Ambrose sang most briefly and beautifully in the hymn you sang a little while ago. For speaking of the Lord Christ, he says: His going forth from the Father, his return to the Father; his course down even to the underworld, his return to the throne of God. All these things, beloved, if we ask why they were done, we will find they were done for our sake. For he descended that we might ascend; he died that we might live; he rose again that we might rise again; he ascended into heaven that we might learn to despise earthly things and lift up our hearts on high.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Dcniquc ut levaret post se spem nostram, levavit primo carnem suam: et ut speraremus hoc secuturum in nobis, illud præcessit quod accepit ex nobis.\n\nSERMO CCCLXXIII *.\n\nDe Epiphania Domini, I.\n\nCAPUT PRIMUM. — 1. Christus manifestatus Mariis. Solemnitas quam hodic celebramus, propter manifestationem Domini Epiphaniæ græcum nomen accopit. Hodierno quippe die Magis adorantibus tanquam primitiis Gentium, commendatur manifestatns, qui ante paucos dies traditur ctiam natus. Lapis iilcangularis, qui vclut parietes duos, circumcisionis videlicet eX præputii, hoc est Judæorum atque Gentium de diverso venientes in sua unitate copulavit, et factus est pax nostra, qui fecit utraque unum (Ephes. II, 11-22); ut pastoribus Judæorum nuntiaretur, Angeli venerunt de cœlo; et ut a magis Gentium adoraretur, stella re- • fulsit e cœlo1. Sive ergo per Angelos, sive per stellam, coeli enarraverunt gloriam Dei: ut in ejus qui natus est gratia, enarrarent cam etiam Apostoli, portantes Dominum sicut cœli, atquc in omnem terram exiret sonus corum, et in fines orbis terræ verba eorum (Psal. XVIII, 2, 5). Quæ quoniam et ad nos venerunt, credimus, propter quod et loquimur (II Cor. IV, 13).","english":"Hence, to lift up our hope after himself, he first lifted up his own flesh; and so that we might hope that this would follow in us, that which he received from us went before.\n\nSERMON 373.\n\nOn the Epiphany of the Lord, I.\n\nCHAPTER ONE. — 1. Christ made manifest to the Magi. The solemnity which we celebrate today received the Greek name Epiphany because of the manifestation of the Lord. For on this day, when the Magi adored him as the firstfruits of the Gentiles, he was commended as manifest, who a few days earlier was delivered to us even as one born. That cornerstone, which as it were joined two walls—namely, of circumcision and of uncircumcision, that is, of Jews and of Gentiles coming from different directions—in its own unity, and became our peace, who made both one (Eph. 2:11-22); so that he might be announced to the shepherds of the Jews, angels came from heaven; and so that he might be adored by the Magi of the Gentiles, a star shone from heaven. Whether, then, through angels or through a star, the heavens declared the glory of God: so that in the grace of him who was born, the Apostles too might declare it, bearing the Lord as the heavens do, and so that their sound might go out into all the earth, and their words to the ends of the world (Ps. 19:2, 5). And since these things have come even to us, we believe, and therefore we also speak (2 Cor. 4:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"CAPUT II. — 2. Idem tractatur argumentum. Multa igitur consideranda sunt, fratresv in hac quam audivimus, evangelica lectione. Magi veniunt ab oricnle, regem Judæorum requirunt, qui tot rcges Judxorum nunquam antea quæsierunt. Requirunt autem, non aliquem virilis ætatis, sive grandævum, humanis oculis, in excelsa scde conspicuum, exercitibus potentem, armis terrentem, purpura nitentem, diademate refulgentem [ vcl de cruce sibi exsultantem, in qua universos martyres redimeret confitentes, vel ali inferis resurgentem, aut in coelos ascendentem ]; sed recens natum, in cunis jacentem, uberibus inhiantem, nullo ornatu corporis, nullis membrorum viribus, nullis parentum opibus, non sua aetate, non suorum potetate præstantem. Et quærunt regem Judæorum, a rege Judxorum; ab Herode [ homine ], Christum [ Deum et homincm; a terreno rege homine, regem coelorum qui condiderat hominen ]: a grandi parvulum, a claro latentem, ab excelso humilem, a loquente infantem, ab opulento inopem, a forti infirmum; et tamcn [quamvis ab Herode persequente, sibi et aliis Christum dominantem], a contemnente adorandum: profecto in quo nulla pompa regia videbatur, sed vcra majestas adorabatur.","english":"CHAPTER II. — 2. The same argument is treated. Many things, therefore, brethren, must be considered in this Gospel reading which we have heard. The Magi come from the East, they seek the king of the Jews, whom so many kings of the Jews had never sought before. But they seek not one of manly age, or an elder, conspicuous to human eyes on a lofty throne, powerful in armies, terrifying in arms, gleaming in purple, radiant with a diadem [either exulting from the cross for himself, on which he would redeem all the martyrs confessing him, or rising again from the dead, or ascending into heaven]; but a newborn, lying in a cradle, clinging to breasts, distinguished by no adornment of body, no strength of limbs, no resources of parents, not by his own age, not by the power of his own. And they seek the king of the Jews from the king of the Jews; from Herod [a man], Christ [God and man; from an earthly king, a man, the king of heaven who had created man]: from the great the little one, from the illustrious the hidden one, from the exalted the humble one, from the speaking one the infant, from the wealthy the poor one, from the strong the weak one; and yet [although Christ rules over himself and others while Herod persecutes him], from the despiser one to be adored: truly in him no royal pomp was seen, but true majesty was adored.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":63,"ref":"p63","source":"CAPUT III. — 3. Herodis melus ct in parvulorum cade sævitia. Innoncentes martyrum corona donari. Denique Herodes timet: Magi dcsideranl. Regem illi cupiunt invenire, regnum mctuit ille finire 2. Utrique postremo quærunt: illi, per quem possint vivere; illc, quem vellet occidere: illc, in quem peccatum grande committat; illi, qui omnia sihi peccata dimittat. Nccat quippe Herodes parvulos multos, dum vult ad unius mortem pervenire. Et cum sævicutissimam et cruentissimam cædem in lot innocentibus perfecil; se ipsum tanta iniquitate primitus interfecit. Interea rex noster [Christus], Verbum [Dei] infans [Deus], Magis illum adorantibus, parvulis pro illo morientibus, sive jaccbat, sivc sugebat; ct nondum locutus4, credentes inveniebat; et nondum passus, ctiam martyres faciebat. parvuli beati, modo nati, nunquam tentati, nondum luctati, jam coronati! Ille de vestra corona dubitaverit in passione pro Christo, qui etiam Baptismum parvulis prodesse non existimat Christi. NoN habebatis quidom aetatem, qua in Christum passurum crederetis: sed habebatis camemt it qua pro Christo passuro passionem sustineretis. Nullo modo istos infantes desereretgratia Salvatoris infantis, qui vencrat quærere quod perierat, non solum in carne nascendo, verum cliam in cruce pendendo [ad inferos descendendo, et in caelis ascendendo, et ad dexteram Patris sedendo].","english":"CHAPTER III. — 3. Herod's fear and savagery in the slaughter of the little children. The innocent are crowned as martyrs. Finally, Herod is afraid; the Magi desire. They long to find the king; he fears to lose his kingdom. In the end both seek: they, one through whom they might live; he, one whom he wished to kill: he, against whom he commits a great sin; they, who forgives them all their sins. For Herod kills many little children while he seeks to reach the death of one. And when he had carried out a most savage and most bloody slaughter against so many innocents, he first of all killed himself by such great iniquity. Meanwhile our king [Christ], the Word [of God], an infant [God], with the Magi adoring him and the little children dying for him, whether he lay or sucked at the breast; and not yet speaking, he was finding believers; and not yet suffering, he was even making martyrs. Blessed little children, just born, never tempted, not yet having struggled, already crowned! Let him doubt your crown in suffering for Christ who does not even believe that the Baptism of Christ profits little children. You did not indeed have the age at which you might believe in Christ who was to suffer: but you had the age at which you might endure suffering for Christ who was to suffer. In no way would the grace of the infant Savior desert these infants, he who had come to seek what had perished, not only by being born in the flesh, but also by hanging on the cross [by descending to the underworld, and ascending into the heavens, and sitting at the right hand of the Father].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":64,"ref":"p64","source":"Nam qui potuit natus habere prædicatores Angelos, narratores cœlos, adoratorcs Magos, potuit et illis ne pro eo hic morerentur præstare, si scirct illa morte perituros, et non potius rnajorc felicitate victuros. Absit, absit, ut ad libcrandos homines [Christus] vcnicns, de illorum præmio qui pro eo interficerentur nihil egerit, qui pendens in ligno pro eis a quibus interficiebatur oravit.\n\nCAPUT IV.— 4. Infelices Judœi fabris Arcœ Noe et lapidibus milliariis persimiles. Quid dicam de infelicitate Judæorum, qui Christum quærentibus Magis, etiam prophetiam indicem protulerunt, Bethlehem civilatem designaverunt [qnam ipsi non invenerunt ]? Similes fabris Arcæ Noe, aliis ubi evaderent præstitcrunt, cl ipsi diluvio pcricrunt: similes lapidibus milliariis, viam ostenderunt, ncc ambulare potuerunt [quia stolidi in via remanserunt]. Quæsitum, csl ab cis, ubi Christus nascerelur: responderunt, In BethlehemJudœ. Sic enim scriptumcsl per prophetam 1: Et tu Bethlehem terra Juda, non minima es in ducibus Juda. Ex te enim prodibit rex, qui recturus cst populum meum lsrael (Matth. II, 1-6)- Audicrunt et abierunt inquisitores;dixcrunt et remanserunt doctores: et contrariis affectibus separati, illi facli sunt adoratores, illi persecutores. Nunc quoque Judæi simile aliquid nobis exhibere non desinunt.","english":"For he who, when born, could have angels as heralds, the heavens as narrators, and the Magi as worshipers, could also have granted to those men that they not die here in his place, if he knew that they would perish by that death, and would not rather live in greater blessedness. Far be it, far be it, that Christ, coming to set men free, should have done nothing regarding the reward of those who were killed for his sake, he who, hanging on the wood, prayed for those by whom he was being killed.\n\nCHAPTER IV. — 4. The wretched Jews, very like the craftsmen of Noah's Ark and the milestone stones. What shall I say of the wretchedness of the Jews, who, when the Magi were seeking Christ, even brought forward the prophecy as a guide and designated the city of Bethlehem, which they themselves did not find? They are like the craftsmen of Noah's Ark, who provided for others where they might escape, and themselves perished in the flood; like milestone stones, they showed the way and could not walk it, because, being dull, they remained on the road. It was asked of them where Christ was to be born; they answered, In Bethlehem of Judea. For thus it is written by the prophet: And you, Bethlehem, land of Judah, are not the least among the leaders of Judah. For from you shall come forth a king who shall rule my people Israel. The seekers heard and went away; the teachers spoke and remained: and, separated by contrary affections, the former became worshipers, the latter persecutors. Even now the Jews do not cease to show us something similar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":65,"ref":"p65","source":"Nonnulli enim paganorum ut novcrint Christum antc prophetatum, quando cis dc Scripturis testimonia clara proferimus, suspecti ne forte a Christianis ista conficta sint, malunt credere codicibus Judæorum: ct sicut tunc Magi fecerunt, IStos dimittunt inaniter lectitare, ipsi pergunt fideliter adorare.\n\nCAPUT V.- 5. Spectaculum spirituale in hoc festo. Celebremus itaque exsultantes in Domino, festum diem Domini; non solum quo cst ex Judæis nalus,,crum etiam quo est Gentibus anifestatus. Juvat intueriomnia, et in unum adducta conspectum, animo cernere spectaculo spirituali 2. Nascitur Christus: virgo concipit, virgo parit, virgo nutrit; adest fecunditas, nec abest integritas. Angeli annuntiant, pastoresglorificant, cæli enarrant, Magi desiderant, roges formidant, Judxi demonstrant, Gentes adorant: frostrantur sxvicntes, coronantur infantes, admirantur credentes. Que est ista humilis celsitudo, infirmifortitudo, parvuli magnitudo? Profecto illud Verbum fecit hæc omnia, perquod facta Sunt omnia. Verbum quod longe erat a nobis, caro factum est, ut habitaret in nobis (Joan. i,, 14). Agnoscamus itaque in tempore, per quem facta sant tempora: et oelebrantes ejus festa temporalia, præmiadesideremus æterna.","english":"For some of the pagans, so that they may know that Christ was foretold, when we bring forward clear testimonies from the Scriptures, suspecting that perhaps these things were fabricated by Christians, prefer to believe the books of the Jews; and just as the Magi did then, they dismiss those men to read in vain, while they themselves proceed faithfully to adore.\n\nCHAPTER V.—5. A spiritual spectacle on this feast. Let us therefore celebrate rejoicing in the Lord, the feast day of the Lord; not only the day on which he was born of the Jews, but also the day on which he was manifested to the Gentiles. It is pleasing to gaze upon all things, and gathered into one view, to perceive with the mind in a spiritual spectacle. Christ is born: a virgin conceives, a virgin bears, a virgin nourishes; fecundity is present, nor is integrity absent. Angels announce, shepherds glorify, the heavens declare, the Magi desire, kings fear, the Jews point out, the Gentiles adore: the raging are frustrated, the infants are crowned, the believers marvel. What is this lowly loftiness, this strength of the weak, this greatness of the little one? Truly that Word made all these things, through which all things were made. The Word which was far from us was made flesh, that he might dwell in us (John 1:14). Let us therefore acknowledge in time the one through whom the times were made: and celebrating his temporal feasts, let us desire eternal rewards.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"SERMO CCCLXXIV *.\n\nDe EpiphaniaDomini, II.\n\nMagi ad Christum stella et Angelorum revelatione perducti. Anniversaria celebratio diei hujus anniversariumsermonem a nobis exigit, debitum auribus et cordibus vestris. Ilodie Salvator noster Magos ad se de tam longinqua gente perduxit. Vcnerunt ut adorarent infantem, Verbum Dei. Quare venerunt? Quia stellam inusitatam viderunt. Et unde eam Christi esse cognoverunt? Viderc cnim potuerunt stellam; numquid loqui cis potuit cl dicere, Stella Christi sum? Procul dnbio alitcr indicatum cst, per aliquam revelationem. Tamen inusitate rex natus crat, qui et ab alienis adorandus crat. Numquid non rogcs aute in Judæa erant nati, aut per universam ter ram in diversis gentibus? Quare iste adorandus, et ab alienigcnis adorandus, non terrente exercitu, sed in paupertate carnis, latentc majestate virtutis? Quando natus est, adoratus cst a pastoribus Israelitis, quibus eum Angeli nuntiaverunt: sed Magi non crant de gente Israel. Colebant Gentium deos, hoc est dæmonia; quorum fallaci decipiebantur potentia. Viderunt ergo quamdam stellam inusitatam, mirati sunt: quæsierunt sine dubio cujus esset signum, quod tamnovam insolitumque viderunt. Et utique audierunt,profecto ab Angelis, abaliqua admonitione revelationis. Quæris fortassis, Ab Angelis bonis, an malis? Christum quidem et angeli mali, hoc est dæmones, Filium Dci esse confessi sunt.","english":"SERMON CCCLXXIV.\n\nOn the Epiphany of the Lord, II.\n\nThe Magi led to Christ by a star and by the revelation of angels. The anniversary celebration of this day demands from us an anniversary sermon, owed to your ears and hearts. On this day our Savior drew the Magi to himself from so distant a people. They came to adore the infant, the Word of God. Why did they come? Because they saw an unusual star. And how did they know that it was Christ's? For they were able to see the star; could it speak to them and say, \"I am Christ's star\"? Without doubt it was indicated otherwise, through some revelation. Yet an unusual king had been born, who was also to be adored by strangers. Were there not kings born before in Judea, or throughout the whole earth among various nations? Why is this one to be adored, and adored by foreigners—not by a terrifying army, but in the poverty of the flesh, with the majesty of his power hidden? When he was born, he was adored by Israelite shepherds, to whom angels announced him; but the Magi were not of the people of Israel. They worshiped the gods of the Gentiles, that is, demons, by whose deceitful power they were being deceived. They saw, then, a certain unusual star, and marveled; they asked without doubt whose sign it was, since they saw something so new and strange. And surely they heard—certainly from angels, from some admonition of revelation. Perhaps you ask, From good angels or from evil? Indeed even the evil angels, that is, demons, confessed that Christ is the Son of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Sed cur nOli cta bonis audierunt, quando in Christo adorando salus corum jam quiærebatur, non iniquitas dominalatur? Potuerunt ergo illis dicere Angeli: Stella quam vidistis, Chrisli cst, ite et adorate cum ubi natus cst, ct simul indicate qualis ct quantus natus. llli autem hoc audito venerunt ci adoravcrunl. Aurum, thus ct myrrham obtulerunt, seccundum consuetudinem suam. Talia cniin solebant offerre diis suis.\n\nChristus ab ipsis Judæis demonstratus Gentibus. Quod sanc antequam facerent, antequam cum in civitate ubi namus fucrat invenirent, venerunt quærentes, Ubi natus est rex Judæorum? Nonne poterant ctiam hoc revelatione cognoscere, sicut cognovcrant illam stellam regis esse Judæorum? Nonne potuit cos ad iliam civitalcm cadem stella perducere, sicut postea perduxit ad locum ubi Christus cum matre infans erat? Poterat sane, non tamon factum cst; ut hoc a Judæis inquirerent. Quare voluit hoc Deus a Judæis inquiri? Ut dum ostendunt in quem non credunt, ipsa sua demonstratione damnentur. Attendite quia et nunc fiunt primitiæ Gentium Magi, quanto a majori impietate liberati, tanto majorem dantes gloriam liberanti. Quærunt, Ubi est qui natus est rex Judœorum? Herodes, audito regis nomine, tanquam æmulus contremiscit. Vocal Legis peritos, inlerrogaL ab eis secundum Scripturas ut indicent ubi Christus nasceretur. Illi respondent, In Bethlehem Judœ.","english":"But why did they not hear good things, when in adoring Christ their salvation was already being sought, and iniquity did not rule over them? The angels could therefore say to them: The star that you saw is Christ's; go and adore him where he was born, and at the same time make known what kind and how great a one was born. But they, having heard this, came and adored him. They offered gold, frankincense, and myrrh, according to their own custom. For they were accustomed to offer such things to their gods.\n\nChrist was pointed out by the Jews themselves to the Gentiles. Yet before they did this, before they found him in the city where he had been born, they came seeking: Where is he that is born King of the Jews? Could they not also have learned this by revelation, just as they had learned that that star was the King of the Jews'? Could not the same star have led them to that city, as afterward it led them to the place where Christ the infant was with his mother? It could indeed, but it was not done, so that they might inquire this from the Jews. Why did God wish this to be inquired of the Jews? So that while they point out the one in whom they do not believe, they might be condemned by their own pointing out. Notice that even now the Magi are made the firstfruits of the Gentiles, and the more they were freed from a greater impiety, the greater glory they give to the one who freed them. They ask: Where is he that is born King of the Jews? Herod, having heard the name of king, trembles as if in rivalry. He summons the experts of the Law, and asks them from the Scriptures to indicate where Christ was to be born. They answer: In Bethlehem of Judah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Perrexerunt Magi, et adoraverunt (Matth. i!, 1-11): Judæi rcmanscrunt, qui demonstraverunt. magnuin sacramentum! Hodie per Jud;eorum codices convincimus: (iunt fideles per eorum codices. Ostendimus Paganis quod nolunt credere. Nam aliquando Pagani faciunt nobis hujusmodi quceslionem, cum vident quæ scripta sunt sic impleri, ut negare omnino non possint, quod ea per Christi nomen in omnibus gentibus præsentantur, quae in sanctis codicibus praedicta recitantur, in fide rcgum, in eversione idolorum, in mutatione rerum humanarum: el aliquando audent, ut dicant, Vidistis ita fieri, et tanquam prædicta sint conscripsistis. Hoc poeta quidam eorum fecit: recognoscunt ista qui legerunt. Narravit quemdam apud inferos descendisse, atque in beatorum rcgionem vcnisse, demonstratosquc illi Romanorum principes nascituros, quos jam ipse, qui hæc. scribcbat, natos noverat (Virgilius, AEneid. lib. 6, vers. 752-887). Praeterita enim narravit; sed quasi futura essent praedicta, conscripsit. Sic et vos, inquiunt nobis Pagani,vidistis hæc omnia fieri, et scripsistis vobis codices, in quibus hæc legantur tanquam prædicta. gloria regis nostri! Merita Judaei a Romanis victi sunt, nec deleti. Omnes gentes a Romanis subactæ, in Romanorum jura transierunt: hæc gens et victa est, et in lege sua mansit, quantum ad Dei cultum attinet, patrias consuctudines ritumque custodivit.","english":"The Magi went and adored (Matt 2:1-11); the Jews remained, who pointed him out—a great sacrament! Today we convict them by the Jews' own books; the faithful are made by their books. We prove to the pagans what they do not want to believe. For sometimes the pagans raise this kind of question against us, when they see the things that are written thus fulfilled that they cannot deny at all that these things are brought about in the name of Christ among all nations—things which are read as foretold in the holy books—in the faith of kings, in the overthrow of idols, in the change of human affairs. And sometimes they dare to say: You saw these things happen thus, and you wrote them down as if they had been foretold. A certain poet of theirs did this; those who have read it recognize these things. He told of a certain man who descended to the underworld and came to the region of the blessed, and to whom were shown the Roman leaders who were to be born, whom the very man who was writing these things already knew to have been born (Virgil, Aeneid 6.752-887). For he narrated past events; but he wrote them down as if they had been foretold as future things. So too, the pagans say to us, you saw all these things happen, and you wrote books for yourselves in which these things are read as if foretold. O the glory of our King! The Jews were conquered by the Romans by their deserts, yet not wiped out. All nations were subdued by the Romans and passed into the laws of the Romans; this nation both was conquered and remained in its own law—as far as pertains to the worship of God, it kept the customs and rites of its fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Everso etiam templo suo, exstincto sacerdotio pristino, sicut dictum est a Prophetis; servant tamen circumcisionem et morem quemdam, quo a cæteris gentibus distinguuntur. Propter quid, nisi propter testmoniumveritatis? Sparsi sunt ubique Jnd:d, portantes codices quibus Christus prædicatur, ct sicut prædictus est præsentatur, ut jam Paganis possilostendi. Profcro codicem, lego prophetam: ostendo impletam esse prophetiam. Dubitat paganus, ne forte hoc ipse confinxerim. Inimicus meus habethunc codicem, antiquitus sibi a majoribus commendatum. Ambos inde convinco: Judæum, quia id prophetatum et completum ego cognovi; paganum, quia non ego hoc confinxi.\n\nSacrificium uni Dco debitum. Non ergo seducant dæmonia specie divinationis incautos, et rcrum temporalium male curiosos; nuc superbo fastu decipientes impios, sibi sacrificiorum exigant honorom. Vere divina prædixerunt divini viri unius discipuli 1. Verum sacrificium, uni vero Deo debetur. Hujus figuræ ante gratlam, victimis adumbratæ sunt. Quod uno modo futurum fuerat, multis modis providentia divina prænuntiavit, ut quam magnum esset, ostenderet. Ipse medicus, ipse medicamcntum: medicus, quia Verbum; medicamentum, quia Verbum caro factum est. Ipse sacerdos, ipse sacrificium. Ipse est qui mutavit viam Magorum: ipse etiam nunc mutat vitam malorum.","english":"Even when their temple had been overthrown and the ancient priesthood extinguished, as was spoken by the Prophets, they still observe circumcision and a certain custom by which they are distinguished from the other nations. For what reason, if not as a testimony to the truth? The Jews are scattered everywhere, carrying the codices in which Christ is proclaimed and presented as he was foretold, so that he can now be shown to the pagans. I bring forward the codex, I read the prophet: I show that the prophecy has been fulfilled. The pagan doubts, lest perhaps I have fabricated this myself. My enemy has this codex, long ago entrusted to him by his ancestors. From it I convict both: the Jew, because I have recognized that this was prophesied and fulfilled; the pagan, because I did not fabricate it.\n\nSacrifice is owed to the one God. Therefore let not demons deceive the unwary by the appearance of divination, and those wickedly curious about temporal things; nor, deceiving the impious with proud arrogance, let them demand for themselves the honor of sacrifices. Truly divine men, disciples of the one God, foretold divine things. The true sacrifice is owed to the one true God. Before grace, its figures were shadowed forth by victims. What was to happen in one way, divine providence foretold in many ways, so as to show how great it was. He himself is the physician, he himself the medicine: the physician, because he is the Word; the medicine, because the Word was made flesh. He himself is the priest, he himself the sacrifice. He it is who changed the way of the Magi; he even now changes the life of the wicked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Cujus in carne manifestationem, qu:c græce dicitur Epiphania, justificata: in spiritu gentes hodierna solemnitate concelebrant: ut renovet memoriam solemnitas, vigcat devotione pictas, fervcat congregatione charitas, luceat invidis veritas.\n\nSERMO CCCLXXV '.\n\nDc Epiphania Domini, III.\n\nChristus Judœis primum etpost Gentibus manifestatus. Infantes martyres effecti. Duo parietes ad angulum convenientes. Epiphania latine manifestatio est. Dominus Christus ante paucos dies nativitate sua Judicis manifestatus est: hodierno autem die per stellam Gentibus declaratus est. Agnovit bos possessorem suum,et asinus prœsepe Domini sui (Isai. I, 5). Bos de Judxis, asinus de Gentibus; ambo ad unum praesepe vencrunt, et verbi cibaria invenerunt. Magi qui vencrunt adorare Christum, et significant primitias Gentium, Legem non acceperunt, Prophclas non audierunt: lingua coeli stella fuit. Quasi diceretur eis, Quid a volris quaesivi lucri Cœli enarrant gloriam Dei (Psal. XVIII,2). Et tamcn llerodes turbatus, a Judeis quæsivit ubi nasceretur Christus. Et responderunt, In Bethlehem Judœ: et propheticum testimonium adhibuerunt; et Magis adorarc pergentibus, ipsi immobiles pertmanserunt. In aggere lapides sunt; viam demonstrant, et ipsi non ambulant. Tamen perrexerunt Magi ad Bethlehem; sed inventa civitate, unde possunt domum invenire?","english":"His manifestation in the flesh, which in Greek is called Epiphania, having been justified in the spirit, the Gentiles celebrate together on this day's solemnity: that the solemnity may renew the memory, that piety may flourish in devotion, that charity may burn in the gathering, that truth may shine before the envious.\n\nSERMON 375\n\nOn the Epiphany of the Lord, III.\n\nChrist was first manifested to the Jews and afterward to the Gentiles. Infants made martyrs. The two walls meeting at the corner. Epiphania in Latin is \"manifestation.\" The Lord Christ, a few days ago, was manifested by his birth to the Jews; but on this day he was declared to the Gentiles by a star. The ox knew its owner, and the ass the manger of its Lord (Isa. 1:3). The ox is from the Jews, the ass from the Gentiles; both came to one manger, and found the food of the word. The Magi who came to adore Christ, and who signify the firstfruits of the Gentiles, did not receive the Law, did not hear the Prophets: the star was the tongue of heaven. As if it were said to them, What profit have I sought from you? The heavens declare the glory of God (Ps. 19:1). And yet Herod, troubled, asked the Jews where Christ was to be born. And they answered, In Bethlehem of Judah: and they cited the prophetic testimony; and while the Magi went on to adore, they themselves remained unmoved. On the embankment there are stones; they point out the way, and they themselves do not walk. Nevertheless the Magi went on to Bethlehem; but once the city was found, how could they find the house?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Ecce stella illa quæ fulsit de cælo, dcduxit in terra, stetit super locum ubi crat puer. Quantus famulatus elementorum,et nequitia Judæorum! Turbatus cst Herodes, quasi vcnerit Christus regnum quærere et invenire terrenum. Natus est cæli leo, ct turbata est terrena vulpecula. Dominus dixit de Ilerodc: Ite, dicite vulpi illi (Luc. XIII, 52). Turbata quid fecit? Occidit infantes. Quid fecit? Occidit infantes pro Verbo infante (Matth. n). Ante martyres sanguinesunt effecti, quam possent ore Dominum confiteri. EL has primitias Christus misit ad Patrem. Venit infans, ct ierunt infanles; infans ad nos, infantes nd Deum. Ex ore infantium et lactentium perfecisti laudem (Psal. VIII, 3). Gaudeamus, nobis illuxit dies. Magi primitiæ Gentium nos significaverunt. Agnoverunt Judæi quando natus est, agnovcrunt Gentes hesterno dic. Diversi parietes ad lapidem angularcm venerunt, inde Judæi, inde Gentes; de diverso, sed non ad diversum. Vidistis et nostis, quia tautum a se parietes longe sunt, quantum ab angulo remoti sunt. Quantum ad angulum propinquant, propinquant sibi: cum ad angulum venerint, hærent sibi. Hoc fecit Christus. Longe a se fuerant Judxi et Centes, circumcisio et præputium, Legis et sine Lege I, cultores unius veri Dei, et multorum falsorum. Quam longe? Sed ille eat pax nostra, qui fecit utraque unum.","english":"Behold, that star which shone from heaven led them on earth and stood over the place where the child was. How great was the service of the elements, and the wickedness of the Jews! Herod was troubled, as though Christ had come to seek a kingdom and to find an earthly one. The lion of heaven is born, and the earthly little fox is troubled. The Lord said concerning Herod: Go, tell that fox. Being troubled, what did he do? He killed the infants. What did he do? He killed the infants for the infant Word. Before they could confess the Lord with their mouth, they were made martyrs in blood. These firstfruits Christ sent to the Father. The infant came, and the infants went; the infant to us, the infants to God. Out of the mouth of infants and sucklings you have perfected praise. Let us rejoice, the day has shone upon us. The Magi, the firstfruits of the Gentiles, signified us. The Jews recognized when he was born, the Gentiles recognized it yesterday. Different walls came to the cornerstone, on one side the Jews, on the other the Gentiles; from different directions, but not to different destinations. You have seen and you know that walls are as far from each other as they are distant from the corner. As much as they approach the corner, they approach each other; when they have come to the corner, they cling to one another. This Christ has done. Jews and Gentiles had been far from one another, circumcision and uncircumcision, those under the Law and those without the Law, worshippers of the one true God and of many false ones. How far? But he is our peace, who has made both one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Sed qui venerunt de Judaeis, ipsi in bono pariete numerantur: nam qui venerunt, in ruina non rcmanscrunt. Facti sumus unum illi et nos: sed in uno, non in nubis (Ephes. II, 11-22). Unde natus est Christus? De Judæis. Sic habes scriptum, Salus ex Judœis eat (Joan. IV, 22): sed non solis Judæis. Non enim dixit, Salus Judæis; sed, Salus ex Judœis. llli comprehenderunt, et ipsi perdiderunt; illi ligaverunt, et ipsos fugit; ipsi vidcrunl, et occiderunt: nos nee comprehendimus, et tenemus; nec vidimus, et credimus; posteriores sumus, et antecedimus. llli qui nos præcesserunt, viam perdidcrunt: nos autem et viam invenimus, et in illa ambulantes ad patriam vcnicmus.\n\nSERMO CCCLXXVI.\n\nDominica in octavis Paschæ.\n\nCAPUT PRIMUM. — 1. Magnum miraculum, intrare januis clausis. Audivit Charitas vestra, cum sanctum Evangelium legeretur, Dominum et Salvatorem nostrum Jesum Christum post resurrectionem suam clausis ostiis introisse ad discipulos suos. Magnum miraculum: sed mirari desinis, si Deum cogitaveris. Mirum cnim esset, si solus homo hoc fecisset. Refer ad omnipotentiam, non ad phantasiam. Ostiis clausis intravit. Respondeo tibi, ut scias quia vera caro fuerat, cicatrices tangendas monstravit ( Joan. xx, 19-27). Sed sicut non est, inquis, naturæ corporalis per januam clausam intrare, sic non est naturæ corporaUs super fluctus maris ambulare.","english":"But those who came from the Jews are themselves counted on the good wall; for those who came did not remain in the ruin. He made us one, them and us: but in one, not in a cloud (Eph. 2:11-22). From where was Christ born? From the Jews. Thus you have it written, Salvation is from the Jews (John 4:22): but not for the Jews alone. For he did not say, Salvation for the Jews; but, Salvation from the Jews. They grasped, and themselves lost; they bound, and he fled from them; they saw, and killed; we neither grasped, and we hold; nor saw, and we believe; we are later, and we have come first. They who preceded us lost the way: but we both found the way, and walking in it have come to the fatherland.\n\nSERMON 376.\n\nThe Sunday in the Octave of Easter.\n\nCHAPTER ONE. — 1. A great miracle, to enter with the doors closed. Your Charity heard, when the holy Gospel was read, that our Lord and Savior Jesus Christ after his resurrection entered to his disciples with the doors closed. A great miracle: but you cease to wonder, if you have thought of God. For it would be wonderful, if man alone had done this. Refer it to omnipotence, not to illusion. He entered with the doors closed. I answer you, so that you may know that it was true flesh, he showed his scars to be touched (John 20:19-27). But just as it is not, you say, of bodily nature to enter through a closed door, so it is not of bodily nature to walk upon the waves of the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Intravit per clausa ostia, responde mihi, da mihi soliditatcm carnis. Ambulavit super aquas maris, da mihi et tu pondus caruis. Vis nossc hoc omnipotentiae fuisse? Et Petro dedit (Matth. XIV, 25-29). Qui quod voluit, dedit; quod proprium erat, sihi servavit. Ille enim vivens per clausas januas intravit, qui nascendo integritalem matris non violavit. Ergo, fratres, admirati credamus, credentes obaudiamus, obaudientes sperenius promissa, si facimus jussa: quia ut faciamus jussa, ipse adjuvat, a quo speramus promissa.\n\nCAPUT II. — 2. Octavœ lnfantium. Vetus et novus homo. Hodie octavas dicuntur infamium, revelanda suut capita eorum, quod est indicium libertatis. Habet enim libertatem ista spiritualis nativitas: proprie autem carnis nativitas servitutem. Duae sunt utique hominis nativitates, nasci et renasci. Nascimur ad laborem, renascimur ad quietem: nascimur ad miserias, renascimur ad æternam felicitatem. Nam illi pueri, infantes, parvuli, lactentes, maternis uberibus inhærentes, et quantum in eos gratiæ conferatur nescientes, ut ipsi videtis, quia infantes vocantur, et ipsi habent octavas hodie: et isti senes, juvenes, adolescentuli, omnes infantes. Una quippe illorum infantia pertinet ad vetustatem, altera ad novitatem. Nam quos videtis recentes a partu, veteres nascuutur. Vetus homo noster dictus est Adam, ex quo nascimur: novus homo Christus, per quem renascimur.","english":"He entered through closed doors—answer me, give me the solidity of flesh. He walked upon the waters of the sea—you too give me the weight of flesh. Do you wish to know that this was of omnipotence? He gave it also to Peter (Matt. 14:25-29). He who gave what he willed kept what was his own. For he who entered while living through closed doors is the same who by being born did not violate the integrity of his mother. Therefore, brothers, let us believe with admiration, let us obey by believing, and by obeying let us hope for the promises, if we do the commandments; because to do the commandments, he himself helps us, from whom we hope for the promises.\n\nCHAPTER II. — 2. The octave of infants. The old and the new man. Today the octave is said of the infants; their heads are to be uncovered, which is a sign of liberty. For this spiritual birth has liberty; properly, however, the birth of the flesh is slavery. There are indeed two births of man: to be born and to be reborn. We are born to labor, we are reborn to rest; we are born to miseries, we are reborn to eternal happiness. For those boys, infants, little ones, sucklings, clinging to their mothers' breasts, and not knowing how much grace is conferred upon them—as you yourselves see, because they are called infants, they too have their octave today; and these old men, young men, youths, are all infants. For the infancy of the one belongs to oldness, the other to newness. For those whom you see fresh from birth are born old. Our old man is called Adam, from whom we are born; the new man is Christ, through whom we are reborn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Isti ergo et novi sunt, et renati sunt ad aliam vitam, et est in illis, si dici potest, quando nascuntur, nova vetustas.\n\nBaptizatos hortatur ne imitentur malos christianos. In Ecclesia mali bonis permixti. Ecce miscentur hodie fidelibus infantes nostr!, ct tanquan de nido volant. Necesse est ergo, ut parturientes eos alloquamur. Sicut enim recolitis, fratres mei, hirundinum vel domesticorum passerum pullos, quando volare de nido cœperint, matres cum strepitu circumvolant, et vocibus piis testantur pericula filiorum.\n\nCAPUT 111. — Scimus ergo multos, qui appellantur fideles, male vivere, et gratiæ, quam acceperunt, moribus suis non convenire; laudare Deum lingua, blasphemare vita. Scimus autem alios inter istos multos, tanquam inter multam et abundantem paleam, velut grana gementes in tritura, sed spe horrei se consolantes. Duo ista genera hominum scimus esse in Ecclesia. Aream dominicam Ecclesiam novimus: ventilationem in die judicii speramus, massam frumenti in resurrectione desideramus, horreum in vita aeterna sumere cupimus. Ibi nulla palea erit, sicut in gehenna nullum granum crit. Nunc ergo, fratres mei. cum sciamus duo ista genera hominum esse in Ecclesia, piorum et impiorum, bonorum ct malorum, u. mentium et contemnentium, quibus conjunganturisti, nescimus.","english":"These, then, are both new and reborn to another life, and in them, if it can be said, there is a new oldness when they are born.\n\nHe exhorts the baptized not to imitate bad Christians. In the Church the bad are mingled with the good. Behold, today our infants are mingled with the faithful, and they fly as it were from the nest. It is necessary, then, that we address them as women in labor do. For, as you recall, my brothers, when the chicks of swallows or of house sparrows begin to fly from the nest, their mothers fly around them with a clamor, and by their affectionate cries they testify to the dangers of their children.\n\nCHAPTER 111. — We know, then, that many who are called faithful live badly, and do not conform by their conduct to the grace they have received; they praise God with their tongue and blaspheme with their life. But we know that others among these many, as among much and abundant chaff, are like grains groaning on the threshing floor, yet consoling themselves with the hope of the granary. We know that these two kinds of people are in the Church. We know the Church to be the Lord's threshing floor: we hope for the winnowing on the day of judgment, we desire the mass of grain in the resurrection, we long to receive the granary in eternal life. There no chaff will be, just as in hell no grain will be. Now, then, my brothers, since we know that these two kinds of people are in the Church—the pious and the impious, the good and the bad, the groaning and the contemptuous—we do not know with which of them those are joined.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Quid autem vclimus, et ipsi sciunt: utruni de illis vota nostra compleantur, humana ignorantia sollicitudine fatigatur, aliquando et falsis suspicionibus agitatur. Ex his discitur in hac terra, ubi sine tentatione non vivitur. Admonco ergo vos, sancta germina; admonco vos, novellæ in agro dominico plantæ, De de vobis dicatur quod de vinea domus Israc! dictum est, Exspectavi ut faceret uvas, fecit autem spinas (Isai. v, 2). Botrum in vobis inveniat, qui botrus pro nobis calcatus est. Uvam ferte, bone vivite. Fructus enim spiritus est, sicut dicit Apostolus, charitas, gaudium, pax, longanimitas, benignitas, bonitas, mansuetudo, fides, continentia, castitas (Galat. v, ). Quando ad nos venerit agricola noster, cujus nos operarii sumus, ille qui intus dat incrementum: nam nos forinsecus plantare novimus et rigare; sed ait Apostolus, Neque qui plantat eat aliquid, neque qni rigat; sed Deus qui incrementum dat ( I Cor. III,7); qui modo videt quomodo audiatis, qui modo inspicit quomodo lineatis, aut jam timere incipiatis: cum ad vos ille agricola venerit, invoniat in vobis quod dixcrat Apostolus, Gaudium meum et corona mea, omnes qui statis tn Domino ( Philipp. IV, 1).","english":"But what we wish, they themselves also know; whether our prayers for them are fulfilled, human ignorance is wearied by anxiety, and sometimes is even stirred by false suspicions. From these things one learns, in this land where one does not live without temptation. I admonish you therefore, holy shoots; I admonish you, new plants in the Lord's field, that of you be said what was said of the vineyard of the house of Israel: I expected that it would make grapes, but it made thorns (Isa. 5:2). May he find a cluster in you, who was trodden as a cluster for us. Bear the grape, live well. For the fruit of the Spirit is, as the Apostle says, love, joy, peace, patience, kindness, goodness, gentleness, faith, continence, chastity (Gal. 5). When our farmer comes to us, whose laborers we are, he who gives the increase within—for we know how to plant and water from without; but the Apostle says, Neither he who plants is anything, nor he who waters; but God who gives the increase (1 Cor. 3:7)—he who now sees how you hear, who now inspects how you are formed, or whether you are already beginning to fear: when that farmer comes to you, may he find in you what the Apostle had said: My joy and my crown, all you who stand in the Lord (Phil. 4:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"CAPUT IV. — 4. Mali ad peccandum inducentes cavendi. Incantationum remedia illicita. EleemosyNa. Fratres, filii dulcissimi, filii charissimi, imitamini bonos, cavete malos. Scio cium quia venturi sunt ad vos hominesmali, et persuasuri vobis vinolentiam, et dicturi sunt vobis, Quare? Nonne ct nos sumus fidelissimi? Scio, inde dolco, inde timeo. Jam iu si dixeris constanter: Frater, nec lc vellem facere quod facis, sed si te uon possum ducere in bonum meum, vel noli me trahere ad malum tuum. Hominibus istis, ut fieri solet, caput dolcbit. Dicturis est tibi vicinus tuus aut vicina: Est hic incantator, est hic remediator, ct nescio ubi mathematicus. Tu dicis: Christianus sum, non licet mihi. Et si ille dixerit tibi, Quare? nonne ego christianus suni? tu dicturus es, Sed ego fidclis suut. Et ille tibi: Et cgo baptizatus sum.Fiuntangeli diaboli, membra Christi. Quia ipsum possidet inimicus, trahere quærit et alium. Inveniat vos paratos, qui ista vobis præparavit. Ideo Joquer, ideo contestor, ideo non taceo, ideo vestimenta mea excutio, ideo in tribunali Dei mei excusatum me habeo. Dicam Deo lUCO: Domine, non tacui;Dominc, talentum qnod miH dedisti non abscondi, sed erogavi. Hoc poterit mibi dicere: Serve nequam, tu dares, ego exigerem (Matth. xxv, 26, 27). Ecce, Doniinc, dedi, tu exige. Et si forte vos vetus titillaverit consuetudo, habetis quem interpelletis.","english":"CHAPTER IV. — 4. Evil men who lead others into sin are to be avoided. Unlawful remedies of incantations. Almsgiving. Brethren, most sweet sons, most dear sons, imitate the good, beware of the evil. I know that evil men will come to you, and will persuade you to drunkenness, and will say to you, Why? Are not we also most faithful? I know it, and for that reason I grieve, for that reason I fear. Already if you have said firmly: Brother, I would not wish to do what you do, but if I cannot lead you into my good, at least do not drag me into your evil. To these men, as is wont to happen, their head will ache. Your neighbor, man or woman, will say to you: Here is an enchanter, here is a healer, and I know not where there is a sorcerer. You say: I am a Christian, it is not lawful for me. And if that one has said to you, Why? Am not I also a Christian? you are to say, But I am faithful. And he to you: And I am baptized. They are made angels of the devil, members of Christ. Because the enemy possesses him, he seeks to drag another also. May he find you ready, who has prepared these things for you. Therefore I speak, therefore I testify, therefore I do not keep silent, therefore I shake out my garments, therefore I hold myself excused before the tribunal of my God. I shall say to God: Lord, I did not keep silent; Lord, the talent which you gave me I did not hide, but I distributed it. This he will be able to say to me: Wicked servant, you should have given it, and I would have demanded it. Behold, Lord, I have given; you demand. And if perhaps old habit has tickled you, you have one to whom you may appeal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Major est adjutor quam oppugnator. Ideo gemitis, idco oratis, idco dicitis, Ne. nos inferas in tentationem. Observate illud ctianl, fratres mei, quod supra dicitis, Dimitte nobis debita nostra; ut faciatis quod sequitur, sicut et nos dimittimus debitoribus nostris (Id. v!, 13, 12). Elccmosynam facis, elccmosynam, accipis. Ignoscis, ignoscetur tibi. Erogas, crogabilur tibi. Deum audi dicentem, Dimittite, et dimittetur vobis; date, et dabitur vobis (Luc. VI, et 38). In mente babete pauperes. Omnibus dico: facite clecmosynas, Fratres mei; facite, et non perdetis. Dco credite. Non solum dico vobis, non perditis quod facilis pauperibus: sed plane dico vobis, boc solum non perditis, cætera perditis. Ecco videamus si cxhilaralis pauperes hodic; horrea ipsorum vos estis, ut deL vobis Deus unde detis, et dimittat quod forte peccatis. Includite elcemosynam in corde paupcrum, et ipsa pro vobis exorabit Dominum (Eccli. XXIX, ): cui est honor ct gloria in saecula sæculorum. Amen.","english":"Greater is the helper than the attacker. Therefore you groan, therefore you pray, therefore you say, Lead us not into temptation. Observe also, my brethren, what you say above, Forgive us our debts; so that you may do what follows, as we also forgive our debtors. You give alms, you receive alms. You forgive, and you shall be forgiven. You give, and it shall be given to you. Hear God saying, Forgive, and it shall be forgiven you; give, and it shall be given to you. Keep the poor in mind. I say to all: give alms, my brethren; give, and you shall not lose. Believe God. I say to you not only that you do not lose what you give to the poor, but plainly I say to you: this alone you do not lose; the rest you lose. See, let us consider whether you have today made the poor glad; you are their barns, so that God may give you whereof to give, and may forgive what perhaps you sin. Enclose almsgiving in the heart of the poor, and it shall entreat the Lord for you; to whom is honor and glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"SERMO CCCLXX VII *.\n\nID Accensione Domini.\n\n1—. Verbum Dei digne a nobis laudari non potest. Quomodo exsultavit ad curreudam viam. Cur bia inPsalmo dictum, Tollitc portas, etc.-- Dilectissimi fratres, de Verbo æterno quis temporale digne proferat verbum? Magnis infima quomodo sufficiant? Laudant cœli, laudant virtutes, laudant ætheriæ potestates, laudant coeli luminaria, laudant sidera, ut potest laudat et terra: non ut digne laudet, sed ne se ingrata condemnet. Quis explicat, quis loquitur, quis vel sapit eum qni attingit a fine usque ad finem fortiter, et disponit omnia suaviter ( Sap. VIII, i ), quomodo exsultaverit ad currendam viam, tit cssel a summo cœlo egressio ejus, et. rccursus ejus usque ad summum coeli (Psal. XVIII, 6, 7)? Si ubique attingt, undc exii? Si ubique attingit, quo vadit? Locis non distenditur, noque temporibus variatur, neque habet accessus et recessus: in se manens, ubique circuit tolus. Quæ sunt spatia quæ non habent omnipotentem, quæ non tenent immensum, qmc non suscipiunt venientem? Si verbum cogiias, nihil diximus. Sed ul de sc humiles doceret aliquid dicere, humiliavit semetipsum formam scIvi accipicns ( Philipp. II,8). In hac forma descendit, in hac forma, sccundum Evangelium, sapientiæ studio profecit (Luc.","english":"SERMON CCCLXXVII.\n\nOn the Kindling of the Lord.\n\n1. The Word of God cannot be worthily praised by us. How did he rejoice to run his course? Why is it said in the Psalm, Lift up the gates, etc. — Dearest brethren, concerning the eternal Word, who can worthily utter a temporal word? How can the lowest things suffice for the great? The heavens praise, the virtues praise, the ethereal powers praise, the luminaries of heaven praise, the stars praise, as the earth also praises — not that it may praise worthily, but that it may not condemn itself as ungrateful. Who explains, who speaks, who even understands him who reaches from end to end mightily and disposes all things sweetly (Wis. 8:1), how he rejoiced to run his course, that his going forth is from the highest heaven, and his return even to the highest heaven (Ps. 18:6-7)? If he reaches everywhere, whence did he go forth? If he reaches everywhere, where does he go? He is not stretched out in places, nor varied by times, nor does he have comings and goings: remaining in himself, he wholly encircles all things. What are the spaces that do not hold the Almighty, that do not contain the Immeasurable, that do not receive him when he comes? If you think of a word, we have said nothing. But in order to teach the humble to say something of himself, he humbled himself, taking the form of a servant (Phil. 2:8). In this form he descended, in this form, according to the Gospel, he advanced in the study of wisdom (Luke","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"II, 52), in hac forma patiens fuit, in hac forma fortiter dimicavit, in hac forma mortuus est, in hac forma mortemvicit et resurrexit, in hac forma ad cœlum rediit, qui de caelo nunquam recessit. Benedictusergo est in solidamento cœli, qui factus cst pro Mulis, secundum Apostolum, maledictus, ut in Gentibusbenedictio Abrahœ fieret ( Galat. 111, 13, 14). Exsultavit ut gigas ( Psal. XVIII, G ). Qualis gigas? Mortem moriendo superavit. Qualis gigns? Portas infernl fregit: exiit, ei ascendit. Quis est iste rex gloriæ, proper quem dictum est quibusdam principibus, Tollite portas, principes, veatras; et elcvamini, portœ œternœ? Elevamini, magnus est: augustæ est is, non capitis, elevamini. Utquid hoc? Ut introcat rex gloriæ. Expavescunt: Quis cst iste rex gloriæ? Nun agnoscitur. Non solum Deus cst, sed et homo: non solum horno cst, sed ct Deus. Patitur, certe Deus est? rcsurgit, certe homo cst? An et Deus et homo est? Vere enin patitur, ct vere resurgit. Hoc autem in uno eodemque psalmo bis dicitur, Tollite portas, principes, vestras; et elevamini, porto' œternœ, et introibit rex gloriæ. Et rcpelitur boc ipsum post eadem verba, tanquam putetur superfluum et non necessarium. Sed in rcpetitiunc corumdemverborum fines attendite, et advertite quare bis dictum fucrit. Tanquam enim semel resurgenti, et semel ascendenti, bis portæ inferorum ei coeli aperiuntur.","english":"In this form he was patient, in this form he fought bravely, in this form he died, in this form he conquered death and rose again, in this form he returned to heaven, who never departed from heaven. Blessed, therefore, is he in the firmament of heaven, who was made for us, according to the Apostle, a curse, that in the Gentiles the blessing of Abraham might come to be (Galatians 3:13-14). He rejoiced as a giant (Psalm 18:6). What kind of giant? By dying he overcame death. What kind of giant? He broke the gates of hell: he went forth, and he ascended. Who is this King of glory, on account of whom it was said to certain princes, Lift up your gates, O princes; and be lifted up, you everlasting gates? Be lifted up, he is great: this is of the august one, not of the head, be lifted up. Why this? That the King of glory may enter in. They tremble: Who is this King of glory? Is he not recognized? He is not only God, but also man: he is not only man, but also God. He suffers—is he surely God? He rises again—is he surely man? Or is he both God and man? For truly he suffers, and truly he rises again. But this is said twice in one and the same psalm: Lift up your gates, O princes; and be lifted up, you everlasting gates, and the King of glory shall enter in. And this very thing is repeated after the same words, as though it were thought superfluous and unnecessary. But in the repetition of the same words attend to the ends, and notice why it was said twice. For as though to one rising once, and ascending once, the gates of hell and of heaven are opened to him twice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Res enim nova, inferis Deus præsens: res nova, coolis homo assumptus. Utroque tempore, ulroquc loco, expavescunt principes. Quis est iste rex glorice? Unde hoc discernimus? Audi quid utrisque respondeatur. Illis interrogantibus dicitur, Dominus fortis ct potens, Dominus potens in bello. Quali bello? Mortem Pra mortalibus subire, solum pro omnibus pati, non rcsistere omnipotentem, et tamen vincere moricntem. Magnus ergo iste rex gloria, etiam apud inferos. Repetitur etiam hoc coelestibus potestatibus: Tollite portus, principes, vestras; et elevamini, portæ æternæ. Annon sunt portæ aeternae, quarum claves accepit Petrus? Sed quia secum hominem levat, ibi tanquam non agnitus dicitur: Quis eat iste rex gloriæ? Sed ibi quia non jam certator, sed victor est, quia non dimicat, sed triumphat; non ibi respondetur, Dominus potens in bello; sed, Dominus virtutum ipse est rex gloriæ (Psal. XXIII, 7-10)?","english":"For this is a new thing: God present in the underworld; a new thing: man taken up into the heavens. In both times, in both places, the princes are terrified. Who is this King of glory? How do we discern this? Hear what is answered to both. To those who ask it is said, The Lord strong and mighty, the Lord mighty in battle. In what battle? To undergo death for mortals, to suffer alone for all, not to resist though all-powerful, and yet to conquer the dying. Great, then, is this King of glory, even among the underworld. This is repeated also to the heavenly powers: Lift up your gates, O princes; and be lifted up, you eternal gates. Are they not eternal gates, whose keys Peter received? But because he lifts up man with himself, there, as if unrecognized, it is said: Who is this King of glory? But there, because he is now not a fighter but a victor, because he does not battle but triumphs, there it is not answered, The Lord mighty in battle; but, The Lord of hosts, he is the King of glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"SERMO CCCLXXVIII *.\n\nin die Pentecostes.\n\nCharitas effectus præsentiæ Spiritus sancti. Spiritus sanctus arrha vitæ æternæ. Arrham inter et pignus discrimen. Datur arrha vitæ æternæ, ut eam desideremus. Grata est Deo solemnitas, ubi viget pictas, et fervet charitas. Ipse enim est effectus praesentiae Spiritus sancti: quod docet Apostolus dicens, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. v, 5). Adventus ergo Spiritus sancti uno in loco centum viginti homines constitutus implevit. Cum Actus Apostolorum legerentur, audivimus, Eram congregati in unum centum viginti, tenentes promissum Christi (Act. et u). Dixerant enim ut essent in civitate, quousque induerentur vir tute ex alto. Ego enim, inquit, mittam promissionem meam in tobis (Luc. xxiv, 49). Fidelis promissor, benignus dator. Quod cum in terra esset promisit, in caelum ascendit et misit. Habetnus pignus futuræ vitæ æternæ regnique coelorum. Non nos fraudavit rccenti promissione, et fraudaturus est futura exspectatione? Omnes homines quando aliquod negotium inter se contrahunt, et pecuniarii negotii sponsione relaxantur, plerumque accipiunt arrham, vel dant: et arrha data fidem facit, etiam rem illam esse secuturam, cujus arrha præcessit.","english":"SERMON CCCLXXVIII.\n\nOn the day of Pentecost.\n\nLove is the effect of the presence of the Holy Spirit. The Holy Spirit is the pledge of eternal life. The difference between a pledge and a surety. The pledge of eternal life is given so that we may desire it. The solemnity is pleasing to God where piety thrives and love burns. For this is the effect of the presence of the Holy Spirit: which the Apostle teaches, saying, The love of God is poured out in our hearts through the Holy Spirit who has been given to us (Rom. 5:5). Therefore the coming of the Holy Spirit filled one hundred twenty men gathered in one place. When the Acts of the Apostles were being read, we heard, They were gathered together in one place, one hundred twenty, holding to the promise of Christ (Acts 1). For they had been told to remain in the city until they were clothed with power from on high. For I, he says, will send my promise upon you (Luke 24:49). Faithful promiser, kind giver. What he promised while he was on earth, he ascended into heaven and sent. We have the pledge of the future eternal life and of the kingdom of heaven. Has he not defrauded us of a recent promise, and will he defraud us of the future expectation? All men, when they contract any business among themselves and are released by the guarantee of a monetary transaction, generally receive a pledge or give one: and a pledge given makes good faith, that even that matter will follow, whose pledge has preceded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Arrham nobis dedit Christus Spiritum sanctum: et qui fallere nos non possit, securos tainen fecit, quando arrham dedit, quam etsi non daret, sine dubio quod promiserat exhiberet. Quid promisit? Vitam æternam, cujus arrham Spiritum sanctum dedit. Vita æterna possessio habitantium: arrha consolatio est peregrinantium. Melius enim dicitur arrha quam pignus. Hæc enim duo similia videntur inter se; sed tamen habent aliquam differentiam non negligendam. Et pignus quando datur, et arrha quando datur, ideo fit, ut quod promittitur impleatur: sed quando datur pignus, reddit homo quod accepit, re completa propter quam pignus.accepit; arrha autem quando datur, nou recipitur, sed superadditur ut impleatur. Arrham ergo habemus: ipbum fontem, uude arrha est, sitiamus. Arrham liabemus aspersionem quamdam in cordibus nostris Spiritus sancti: si quis sentit hunc rorem, desideret fontem. Utquid enim habemus arrham, nisi ne fame et siti in hac peregrinatione deficiamus? Esurimus cnim et sitimus, si tamen peregrinantes nos esse cognoscimus. Qui peregrinatur, ct novit se peregrinari, desiderat patriam; quam dum desiderat, molesta cst peregrinatio. Si amat peregrinationem, obliviscitur patriam, ct non vult redire. Non est talis patria nostra, cui aliquid præponamus. Aliquando euim Iro. mines dum peregrinantur, divites fiunt. Qni egebant in patria sua, peregrinatione ditescunt, et redire nolunt.","english":"Christ has given us the Holy Spirit as a pledge: and he who cannot deceive us has made us secure, in that he gave a pledge, though even if he had not given it, he would without doubt have furnished what he promised. What did he promise? Eternal life, of which he gave the Holy Spirit as a pledge. Eternal life is the possession of those who dwell there; the pledge is the consolation of those who are on a journey. For it is better called a pledge than a surety. These two indeed seem similar to each other; but nevertheless they have some difference not to be neglected. Both when a surety is given and when a pledge is given, it is done so that what is promised may be fulfilled: but when a surety is given, a man returns what he received, once the matter for which he received the surety is completed; a pledge, however, when it is given, is not taken back, but is added over and above so that it may be fulfilled. We have the pledge, then: let us thirst for the very fountain from which the pledge comes. We have the pledge, a certain sprinkling of the Holy Spirit in our hearts: if anyone feels this dew, let him long for the fountain. For why do we have the pledge, except that we may not fail from hunger and thirst on this journey? For we hunger and thirst, if indeed we recognize that we are on a journey. He who is on a journey, and knows that he is on a journey, longs for his homeland; and while he longs for it, the journey is troublesome to him. If he loves the journey, he forgets his homeland, and does not wish to return. Our homeland is not such that we should prefer anything to it. For sometimes men, while on a journey, become rich. Those who were needy in their own homeland grow rich by the journey, and do not wish to return.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Nos a Domino nostro, ex quo inspiravit primo homini flatum vitæ, peregrinantes omnes naH sumus. Patria nostra in coelis est, civcs Angeli. De patria uostra, ut ad reditum exhortemur, litteræ nobis missæ sunt, quæ quotidie in populis recitantur. Vilescat mundus, ametur a quo factus est mundus.\n\nSERMO CCCLXXIX *.\n\nIn Nativitate Joannis Baptistae,.\n\nJoannes tam magnus homo, ut Christum Deum prædicaret. Cur prophetas tot ante per Christum præmissi. Beatus Joannes, fratres charissimi, cujus hodie nativitatem celebramus, tam magnus exstitit inter homines, ut Dominus noster Jesus Christus tale ci testimonium perhiberet, dicens: Inter natos mulierum nan surrexit major Joanne Baptista (Matth. x!, 11). Audivimus, cum Evangelium legeretur, quam mirabiliter fuerit ex desperatione conceptus, et quanto Spiritus sancti testimonio procreatus. Pater ejus en quod non credidit, obmutuit. Annuntiatus ergo per Angelum, et non creditus, patris vocem abstulit. natus linguam resolvit (Luc. 1). Accipite ergo in hujus rei mysterio magnum sacramentum. Ante Dominum Jesum Christum Joannes præmissus est, missi sunt Prophetæ per superiora saicula, nec defuerunt qui Christum praedicarent. Tantus enim judex venturus erat, ut multi deberent praeire praecones. Ab ipso prorsus exordio gencris humani non cessavit se Christus prophetare, et venturum prænuntiare.","english":"We are all pilgrims from our Lord, from the time he breathed the breath of life into the first man. Our homeland is in heaven, our fellow citizens are the angels. From our homeland, to urge us to return, letters have been sent to us, which are read daily among the peoples. Let the world grow cheap; let him by whom the world was made be loved.\n\nSERMON 379\n\nOn the Nativity of John the Baptist\n\nJohn was so great a man that he preached Christ as God. Why so many prophets were sent before through Christ. Blessed John, dearest brothers, whose nativity we celebrate today, was so great among men that our Lord Jesus Christ bore such testimony to him, saying: Among those born of women there has not risen a greater than John the Baptist (Mt 11:11). We have heard, when the Gospel was read, how wondrously he was conceived from despair, and by how great a testimony of the Holy Spirit he was brought forth. His father, because he did not believe, fell silent. Announced therefore by the angel and not believed, he took away his father's voice; once born, he loosed his tongue (Lk 1). Receive therefore in the mystery of this matter a great sacrament. Before the Lord Jesus Christ, John was sent ahead; prophets were sent through earlier ages, nor were there lacking those who preached Christ. For so great a judge was to come that many heralds had to go before him. From the very beginning of the human race Christ did not cease to prophesy himself and to announce that he would come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Novissime missus est Joannes homo, sed quo homine nullus exstitit major. Venturus erat Dominus Jesus, non homo tantum, sed et Deus: utique et Deus et homo; Deus semper, ad tempus homo; Deus ante tempora, homo in fine temporum; Deus antc saecula, homo in fine saeculi. Deus qui hominem fecit, propter hominem dignatus cst homo fieri, quem fecit. Venturo ergo Domino Jesu Christo, qui plus est quam bono, ne putaretur tantum esse homo, testimonium debuit illi perhibere magnus homo. Christus, inquam, Dominus, non tantum Deus, sed et Deus et homo: Deus qui nos fecit, homo qui nos refecit. Joannes autem homo tantum, sed quantus homo? Audi de co Deum et hominem dicentem. Domine Jesu Christe, quis est Joannes? Et dicit Dens, In natis mulierum non surrexit major Joanne Baptista. Joannes magne homo, quo in natis mulierum major nemo surrexit, et tu dic mihi, o magne homo, quis est iste qui putatur solus homo? Quis est, audi: Cujus non sum dignus, inquit, calceamenta portare. Didicimus ecce per Joannem, et per hominem credendum esse in Christum, et non esse ponendam spem in hominc, scd in Christo. Ecce habes magnum hominem, quo nemo major surrexit, et ipse est Joannes. Sed vide quia iste Joannes amicus est sponsi; sponso zelat, non sibi.","english":"Last of all was John sent, a man, but than whom no greater man has arisen. The Lord Jesus was to come, not only man but also God: certainly both God and man; God always, man for a time; God before the ages, man at the end of the ages; God before the world, man at the end of the world. God who made man deigned for man's sake to become man, the very man he made. Therefore, since the Lord Jesus Christ was to come, who is more than a good man, lest he be thought to be only a man, a great man had to bear witness to him. Christ, I say, the Lord, not only God but both God and man: God who made us, man who remade us. But John was only a man—yet what a man! Hear God speaking of him and calling him a man. Lord Jesus Christ, who is John? And God says, Among those born of women there has not arisen a greater than John the Baptist. John, a great man, than whom none greater has arisen among those born of women—and do you tell me, O great man, who is this who is thought to be only a man? Who he is, hear: He whose sandals, he says, I am not worthy to carry. We have learned, then, through John, and through a man, that we must believe in Christ, and that hope is not to be placed in man, but in Christ. Behold, you have a great man, than whom none greater has arisen, and he is John. But see that this John is the friend of the bridegroom; he is zealous for the bridegroom, not for himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Dicit enim ad se venientibus: Ego baptizo vos aqua; qui autem post me venit, major me est, cujus non sum dignus calceamenta solvere; ille autem baptizabit vos in Spiritu sancto (Matth. III, 11). Venite post me, scd nolite manere in me: transite ad illum qui creavit vos et me, quia ipse vivificaturus est vos et Inc.\n\nSERMO CCCLXXX '.\n\nIn Nativitate Joannis Baptistæ, II.\n\ni. Chritum temporaliter natum præcessi, Joannes. Nativitates Christi duæ. Superbia, tumor. Incarnationis caUla, ut homini Deus exemplum præberet. Quietis et parva vox sufficit. Si autem vultis, fratres, quieti audire, nolite habere cor in auribus, sed aures in corde. Hodiernum dit beati Joannis Baptistæ solemnitati illuxisse tradit et credit Ecclesia. Oportet autem hoc de ipso die credere, quod sine varietate totus orbis agnoscit: sed quia Joannis esse diem nemo dubitat, non Joannis qui Evangelium scripsit, sed Joannis Baptistae præcursoris Domini, qui tanto magnus apparuit, quanto se humilem præbuit, dicens, cum ipse Christus putaretur, non se dignum corrigiam calceamenti solvere ei, quem Dominum agnoscebat (Matth. III, 11), ut amicus esse mereretur. Nonnulli autem putant passionis ejus diem hodie celebrari. Sciat prius Sanctitas vestra, nativitatis esse diem, non passionis. Ex lectione quippe evangelica invenitur ejus nativitas sex mensibus præcedere Domini nativitatem.","english":"For he says to those who come to him: I baptize you with water; but he who comes after me is greater than I, whose sandals I am not worthy to loose; he will baptize you in the Holy Spirit. Come after me, but do not remain in me: pass over to him who created you and me, because he will give you life and Inc.\n\nSERMON 380\n\nOn the Nativity of John the Baptist, II.\n\ni. I, John, preceded Christ born in time. The two nativities of Christ. Pride, swelling. The cause of the Incarnation, that God might give man an example. For quiet, even a small voice suffices. But if you wish, brothers, to listen quietly, do not have your heart in your ears, but your ears in your heart. The Church hands down and believes that today the solemnity of blessed John the Baptist has dawned. But we ought to believe this about the day itself, which the whole world acknowledges without variation: but because no one doubts that it is John's day—not John who wrote the Gospel, but John the Baptist, the forerunner of the Lord, who appeared as great as he showed himself humble, saying, when Christ himself was thought to be he, that he was not worthy to loose the strap of his sandal for him whom he acknowledged as Lord, so that he might deserve to be a friend. Some, however, think that the day of his passion is celebrated today. Let your Holiness know first that it is the day of his nativity, not of his passion. For from the gospel reading it is found that his nativity precedes the Lord's nativity by six months.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Et quoniam diem nativitatis Domini octavo calendarum januariarum die consensus tradit Ecclesiæ; restat ut hodiernus dies nativitatis Joannis intelligatur.\n\nIdem tractatur argumentum. Præcessit ergo Joannes Dominum, non tanquam magister discipulum, sed tanquam præcursor judicem; non ut superimponeret potestatem, sed ut praberet officium. Ipsius autem testimonium Joannis de hac re sic se habet: Qui post me venit, ante me factus est, quia prior me erat. Post Joannem venit Dominus nascendo do virgine Maria, non de Patris substantia. Duas enim Domini nativitates accepimus, unam divinam, alteram humannm; tamen utramque mirabilem: illam sine matre, istam sine Patre: illam æternam, ut crearet lemporalcm; hanc temporalem, ut praestaret acternam *. Ille enim de quo dicit Joannes, non Baptista, sed Evangelista, quia In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, et quia omnia per ipsum facta sunt, et sine ipso factum est nihil ( Joan. I, 15, 1, 3): ille tantus in forma Dei æqualis Patri, ille sine tempore fabricans tempora, ille ex nullo sacculo ante omnia saecula judex sæculi, factus est tam parvus, ut de femina nasceretur; sed mansit tam magnus, ut a Patre non separaretur. Ei præbentes obsequium et testimonium, tanquam lucernæ venturo diei, omnes Prophetæ praenuntiantes eum ante ipsum nascendo venerunt, post ipsum credendo adhaeserunt.","english":"And since the consensus of the Church hands down that the day of the Lord's nativity is the eighth day before the Kalends of January, it remains that today is understood as the nativity of John.\n\nThe same argument is treated. John therefore preceded the Lord, not as a master precedes a disciple, but as a forerunner precedes the judge; not to impose power, but to offer service. Now John's own testimony concerning this matter stands as follows: He who comes after me was made before me, because he was prior to me. The Lord came after John by being born of the virgin Mary, not from the substance of the Father. For we have received two nativities of the Lord, one divine, the other human; yet both wonderful: the former without a mother, the latter without a father: the former eternal, that it might create the temporal; the latter temporal, that it might bestow the eternal. For he of whom John speaks—not the Baptist, but the Evangelist—says: In the beginning was the Word, and the Word was with God, and God was the Word, and: all things were made through him, and without him was made nothing (John 1:15, 1, 3): that one, so great in the form of God, equal to the Father, that one fashioning times without time, that one, judge of the world from no age before all ages, was made so small that he was born of a woman; but he remained so great that he was not separated from the Father. Offering him service and testimony, as a lamp to the coming day, all the Prophets came before him by being born before him, and adhered to him by believing after him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Oportebat euim ut praenuntiaretur venturus, miracula facturus: quibus miraculis, bene intelligentibus indicaretur Deus; humano autem aspectu videntibus appareret homo, parvus ad parvos, sed humilis ad superbos: parvitate sua docens hominem, ut se agnosceret parvum; ne, non grandescendo, sed tumescendo, se crederet magnum. Est enim superbia, Den magnitudo, sed tumor. Ut ergo generis humani istum tumorem sanaret ipse lftedicus, ipse medicina, non solum medicamentum adhibens, sed medicamentum se iaciens, apparuit inter homines homo, offerens hominem videntibus, Deum servans credentibus. Aspectus cnim humanitatis ejus sanavit infirmos; contemplatio divinitatis ejus quærit firmos. Et nondum erant homines qni Deum viderent in homine, nec poterant videre nisi hominem; nee tamen spem suam pOllere dcbent in homine. Quid ergo fieret? Homo hominem videre potest, homo hominem sequi non debet. Deus sequendus erat, qui videri non potorat: homo sequendus non crat, qui videri potcrat. Ut ergo exhiberetur homini, ct qui ab homine videretur, et quem homo scqucretur, Deus factus est homo. O homo, propter quem Dcus factus est homo, aliquid magnum te credere debcs: sed descende, ut ascendas; quia et Deus descendendo factus est homo. Adhæresce medicamento tuo, imitare magistrum tunm, agnosce Dominum tuum, amplectere fratrem tuum, intellige Deum luum.","english":"For it was necessary that he be foretold who was to come and work miracles: by which miracles he would be indicated as God to those who understand well; but to those who look with human sight he would appear as a man, small to the small, but humble to the proud: by his smallness teaching man to recognize himself as small, lest, by not growing great but by swelling up, he believe himself great. For pride is not greatness but swelling. So then, that he might heal this swelling of the human race, the physician himself, the medicine himself, not only applying the remedy but casting himself as the remedy, appeared among men as a man, offering man to those who see, preserving God for those who believe. For the sight of his humanity healed the weak; the contemplation of his divinity seeks the strong. And not yet were there men who could see God in man, nor could they see anything but a man; and yet they ought not to place their hope in man. What then was to be done? Man can see man, but man ought not to follow man. God was to be followed, who could not be seen; man was not to be followed, who could be seen. Therefore, that there might be shown to man both one who could be seen by man and one whom man should follow, God became man. O man, for whose sake God became man, you ought to believe something great of yourself: but descend, that you may ascend; because God also by descending became man. Cleave to your remedy, imitate your teacher, acknowledge your Lord, embrace your brother, understand your God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Hoc ille tantus et tantillus, vcrmis, non homo; sed per quem factus cst homo. Hoc ergo ille: quid Joannes, nisi quod de illo Dominus, nisi qnod de illo verax, nisi qnod de illo veritas dicit? Si enim ipsi Joanni dehemus credere de veritate, veritati non credimus de Joanne?\n\nEx verbis Joannis Arianorum calumniæ. Verbum siquidem erat in principio, factum non erat. Dicat testimonium primo veritati ipsius particeps veritatis; et 'dicat testimonium homini Conditor hominis. Primo audiamus quid Joannes de Christo, et deinde quid Christus de Joanne; priorem audiamus, sed posteriorem intelligamus: prior loquatur qui prius natus est, sed confirmetur per eum a quo factus est. Post me, inquit, venit, et ante me factus est. Hic jam, qui credunt factum ante cætera per quem facta sunt omnia, calumniantur his verbis vel per hæc verba nobis, et dicunt, Ecce quia factus est: Joannes dicit, Post me venit, et ante me factus est. Expone mihi quid sit, ante me factus est. Verba illorum dico, et ea discutienda propono. Soletis, inquiunt, dicere, quando aliquid tale de Christo dicitur, ut eum Patre minorem ostendat, quod ad hominem sit referenda sententia; ut quod in forma Dei est, aequalis sit Patri, quod autem semetipsum exinanivit formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo, major sit Pater. Quid ergo dicetis ad hoc quod Joannes ait, anie me factus est?","english":"This great and so small one, a worm, not a man—but the one through whom man was made. This, then, is what he says: what is John but what the Lord says of him, what the truthful one says of him, what the Truth says of him? For if we owe it to John himself to believe the Truth, do we not believe the Truth about John?\n\nOn the words of John, the calumnies of the Arians. The Word, indeed, was in the beginning; he was not made. Let the partaker of the Truth first bear witness to the Truth itself, and let the Maker of man bear witness to man. First let us hear what John says about Christ, and then what Christ says about John; let us hear the former first, but understand the latter. Let the one born first speak first, but let him be confirmed by the one by whom he was made. He says: He who comes after me was made before me. Here now those who believe that he was made before all things, he through whom all things were made, cavil at these words, or by these words against us, and they say: Behold, he was made; John says, He who comes after me was made before me. Explain to me what this means: he was made before me. I state their words and set them out to be examined. You are accustomed, they say, when something of this sort is said about Christ that shows him to be less than the Father, to say that the statement must be referred to the man; so that what is in the form of God is equal to the Father, but because he emptied himself, taking the form of a servant, being made in the likeness of men and found in fashion as a man, the Father is greater. What then will you say to this, that John says: he was made before me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Audi quid dicamus: sed prius illud vide, quod Apostolus utrumque distinguens, et unum tamen in utroque eumdemque commendans, non dixit, Formam Dei accipiens. De forma vero Dei quid dixit? Cum in forma Dei esset: respiciens ad ilium qui vocatus erat ante illum, in cujus Evangelio est, In principio erat Verbum; imo respiciens ad illud lumen, unde et ille hoc dixit. Neque enim dixit Joannes, In principio fecit Deus Verbum: qui posset dicere ita, ut dixit Moyses, quia de creatura facta a Domino Deo loquebatur, In principio fecit Deus cœlum et terram. Cum ergo ille, si hoc sentiret quod Ariani sentiunt, posset dicere, In principio fecit Deus Verbum; non hoc ait: sed ait, In principio erat Verbum. Quod in principio erat, factum non erat. Neque enim praecessit aliquid de facto Verbo. Omnia enim quæ Deus feci I, Verbo fecit: Dixit, et facta sunt; mandavit, et creata sunt (Psal. CXLVIII, 5). Inter dicentem ut fiat, et quod factum est a dicente, plurimum distat: sed si dicens est, Verbum habet; si Verbum habet, per Verbum fecit; si per Verbum fecit, Verbum non fecit.","english":"Hear what we say; but first consider this, that the Apostle, distinguishing both and yet commending one and the same in both, did not say, \"taking the form of God.\" But of the form of God what did he say? \"Though he was in the form of God\"—looking to him who was called before him, in whose Gospel it is written, \"In the beginning was the Word\"; or rather looking to that light from which he too said this. For John did not say, \"In the beginning God made the Word\"—he who could have said it as Moses said, because he was speaking of a creature made by the Lord God, \"In the beginning God made heaven and earth.\" Since therefore he, if he had held what the Arians hold, could have said, \"In the beginning God made the Word,\" he did not say this; but he said, \"In the beginning was the Word.\" What was in the beginning was not made. For nothing of the Word that was made came first. For all things that God made, he made by the Word: \"He spoke, and they were made; he commanded, and they were created.\" Between the one speaking that it be made, and what was made by the speaker, there is a great distance; but if there is a speaker, he has a Word; if he has a Word, he made through the Word; if he made through the Word, he did not make the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Arianorum cavillatio: similiter dictum esse in Genesi, Terra erat. Quare, inquiunt? Annon audisti et de terra, Terra erat invisibilis et incomposita (Gen. I, 1, 2)? Si propterea, inquiunt, dicis Verbum factum non esse, quia dictum est, Verbum erat; nee terra facta est, quia dictum est, Terra erat. caeca et hæretica insania! Attende, si est unde attendas; nudi, si est unde audias: ne sonus inaniter aurem percutiat, cujus cor veritas non illustrat. Verba ejusdem Scripturae dicturus sum, quæ ibi invenisti cum legeres, et praetermisisti cum litigares. Nempe propterea putas tale aliquid dictum de Verbo Dei, cum dictum est, In principio erat Verbum,; quale dictum est de terra, quia dictum est, Terra erat invisibilis et incomposita. Ego tibi in hoc libro Geneseos superiora verba recitabo, quod antequam diceret scriptor Dei famulus, Terra erat; ut appareret quia facta erat, prius dixit, In principio fecit Deus cœlum et terram. Ecce ego prius tibi edidi terram factam; et factam utique a Deo, sonante Scriptura et in aures recusantis irrumpente, In principio fecit Deus cælum et terram. Facta erant hæc; sed nondum ornata, nondum declarata: terra nondum distincta, sed tamen jam facta.","english":"The cavil of the Arians: that it was said similarly in Genesis, \"The earth was.\" Why, they say? Have you not heard also concerning the earth, \"The earth was invisible and unformed\" (Gen. 1:1, 2)? If, they say, you therefore claim that the Word was not made, because it is written, \"The Word was,\" then neither was the earth made, because it is written, \"The earth was.\" Blind and heretical madness! Attend, if you have the wherewithal to attend; be bare, if you have the wherewithal to hear: lest the sound strike the ear in vain, when the truth does not illuminate the heart. I am about to recite the words of the same Scripture, which you found when you read, and passed over when you argued. Surely you think that something of this sort was said of the Word of God, when it was said, \"In the beginning was the Word,\" such as was said of the earth, because it was said, \"The earth was invisible and unformed.\" In this book of Genesis I will recite to you the earlier words, because before the servant of God, the writer, said, \"The earth was,\" so that it might be apparent that it had been made, he first said, \"In the beginning God made heaven and earth.\" Behold, I have first set before you the earth as made; and made, certainly, by God, with Scripture sounding forth and bursting into the ears of the one who refuses, \"In the beginning God made heaven and earth.\" These things had been made; but not yet adorned, not yet set forth: the earth not yet distinguished, but nevertheless already made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Ne autem putares continuo terram factam sic fuisse, ut non in ea esset quod ornaretur, subsecutus ait: Facta erat quidem, quia in principio fecit Deus cœlum et terram; terra autem, quam fecit Deus, adbuc invisibilis erat et incomposita. Ostendit libi qualis erat, quæ facta erat; non quia erat, quæ facta non erat. Poterat ergo dicere Joannes, In principio fecit Deus Verbum, Verbum autem crat; quomodo, In principio fecit Deus coelum et terram; terra autem erat: ut iste esset ordo verborum, In principio fecit Deus Verbum, et Verbum erat apud Deum; ut intelligeremus quia hoc Verbum crat apud Deum, quod Verbum fecerat Deus. Nunc vero audis, In pripcipio erat Verbum. Quid quæris anteriora factus extremior? Extremior enim tu in errore tuo factus es: de imo loqueris, et ad ima respicis. Vellem, si de imo loquereris, ut sursum cor tenderes, et clamares de profundo ad Dominum: rumperet nubes caliginis carnis tuæ, aperiret oculos humilitati lux quæ venit in humilitate; videres, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum. Dicat et Paulus, Qui cum in forma Dei esaet. Quid de humana nativitate dicit Joannes? Et Verbum curo factum eat (Joan. i, i, 2, 3,14). Dicat et Paulus, Semetipsum exinanivit, formam servi accipiens (Philipp. II, 6, 7). Quid ergo dicebas de verbis Joannis Baptistae? Eadem mihi nunc ea repete, nunc ea loquere.","english":"But lest you think that the earth was made at once in such a way that there was nothing in it to be adorned, he continued and said: It had indeed been made, because in the beginning God made heaven and earth; but the earth, which God made, was still invisible and unformed. He showed you what kind it was, having been made; not that it was, which had not been made. John, therefore, could have said, In the beginning God made the Word, but the Word was; just as, In the beginning God made heaven and earth; but the earth was: so that the order of words would be, In the beginning God made the Word, and the Word was with God; so that we would understand that this Word was with God, which Word God had made. But now you hear, In the beginning was the Word. Why do you seek what is earlier, having been made the more outcast? For you have been made the more outcast in your error: you speak from the depths, and you look back to the depths. I wish that, if you spoke from the depths, you would lift up your heart on high, and cry out from the deep to the Lord: then the clouds of your flesh's darkness would burst, the light that came in lowliness would open the eyes of your lowliness; you would see, In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God. Let Paul also say, Who, though he was in the form of God. What does John say of the human birth? And the Word was made flesh. Let Paul also say, He emptied himself, taking the form of a servant. What then were you saying about the words of John the Baptist? Repeat those same words to me now, speak them now.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Quid ait Joannes Baptista? Post me venit. Agnosco nativitatem. Ille de sterili, ille de virgine. Sterilitas conversa est in fecunditatem: virginitai mansit post fecunditatem.\n\nObjectio: Christum dici factum, in quantum Verbum eat. Christus ante Joannem factus, id eat ante positua ipsi et pralatus. Sed Joannes, inquit, si secundum hoc dixisset factum, secundum quod ex virgine natus est, non diceret, ante me factus est; quia ex virgine post illum factus erat. Ergo, ante me factus est, quid est, nisi quia in principio Verbum factum erat? Sie enim ante Joannem erat; nam ex virgine post Joannem erat. Accipe, et si non rixaris, adverte. Aliquantum enim forte subobscurum est quod vis intelligere, ut rixando tibi augeas fumum, quo impediaris ab in. tellectu. Scripturam illam primo intuere, quae te docet ut docilis fias. Esto mansuetus ad audiendum verbum, ut intelligas (Eccli. v, 13). Patere ergo paulisper: forte inveniemus quomodo dictum sit, ante me factus eat; dum tamen non intelligamus factum Verbum per quod facta sunt omnia. Quomodo, inquit? Si potero, dicam: si dicere non potero, non tamen non est quod dicat qui dicere potuerit. Credo autem et spero, quod illius majestas Unigeniti, qui cum esset Verbum, infans factus est, aperiet infantiam linguae meae I et faciet in ore partum, qui fecit in corde conceptum.","english":"What does John the Baptist say? He who comes after me. I recognize the nativity. The one from the barren woman, the one from the virgin. Barrenness was turned into fruitfulness; virginity remained after fruitfulness.\n\nObjection: Christ is said to have been made, inasmuch as he is the Word. Christ was made before John, that is, he was placed before him and preferred to him. But John, they say, if he had said \"made\" according to that by which he was born of the virgin, he would not say, \"He was made before me,\" because he was made of the virgin after him. Therefore, \"He was made before me,\" what is it, except that in the beginning the Word was made? For thus he was before John; for from the virgin he was after John. Hear, and if you do not quarrel, pay attention. For perhaps what you wish to understand is somewhat obscure, so that by quarreling you increase the smoke for yourself, by which you may be hindered from understanding. First look upon that Scripture, which teaches you to become teachable. Be gentle to hear the word, that you may understand (Sirach 5:13). Therefore endure for a little while: perhaps we shall find how it was said, \"He was made before me\"; provided, however, that we do not understand the Word to have been made, through whom all things were made. How, he says? If I can, I will say: if I cannot say, there is still that which he who could say would say. But I believe and hope that the majesty of the Only-begotten, who, when he was the Word, was made an infant, will open the infancy of my tongue and will make in my mouth the offspring which he made in my heart as a conception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Ecce dicam ut potero: intellige ut potes; et quod non poteris intelligere, noli reprehendere, quasi jam magnus sis; sed differ, ut crescere merearis. Certe hoc te movet, quomodo dictum sit, Qui post me vertit, ante me factus est. Moveat plane ut quaerentem, non ut rixantem. Certe et ego quæro tecum: simul inveniemus, si simul quæramus; ambo accipiemus, si ambo petamus; utrique nostrum aperictur, si ambo pulsemus. Post me venit, inquit: agnosce nativitatem ex virgine Maria. Ante me factus est: quid est, ante me factus est? Intellige, antepositus est milii. Ute qui post me venit, factus est ante me. Quomodo si duo ambulent in itinere, et unus sit tardior, alter velocior, et præcedat tardior aliquantum, post paululum autem sequatur velocior; respicit tardior præcedens velociorem sequentem, et dicit, Post me venit. Et ecce accelerante illo, et propinquante, et adhærente, et transeunte, videt ille anteriorem, quem respiciebat posteriorem: certe si celeritatem ejus expavescat quodam modo et admiretur, nonne poterunt esse ista verba ejus: Ecce homo post me crat, ct antc me factus est? Quid est hoc, qui post me erat, ante me factus est? Qui ambulabat post me, celeritate ejus farium est ut esset aute mc. Namsi ubicumque legeris, factus est, non intelligis nisi formatum esse qui non erat; et Dominum Deum dicturus es factum, de quo dictum est, Factus est mihi Dominus in refugium (Psal.","english":"Behold, I will speak as I am able; understand as you are able; and what you are unable to understand, do not censure, as though you were already great; but defer it, so that you may deserve to grow. Surely this moves you, how it was said, \"He who comes after me was made before me.\" Let it move you plainly as one who seeks, not as one who quarrels. Surely I too seek with you: together we shall find, if together we seek; both shall receive, if both ask; to each of us it shall be opened, if both knock. \"He comes after me,\" he says: acknowledge the nativity from the virgin Mary. \"He was made before me\": what is this, \"he was made before me\"? Understand: he was placed before me. So that he who comes after me was made before me. It is as if two were walking on a road, and one were slower, the other faster, and the slower went ahead for a little while, but after a short time the faster followed; the slower, going ahead, looks back at the faster following, and says, \"He comes after me.\" And behold, as that one hastens, and draws near, and comes close, and passes by, he sees him ahead whom he was looking back at as behind: surely if he is in some way struck with dread at his speed and marvels, can these not be his words: \"Behold, the man was after me, and was made before me\"? What is this, \"he who was after me was made before me\"? He who was walking after me, by his speed it came about that he was before me. For if you read anywhere \"he was made,\" you understand nothing other than that he was formed who was not; and you are going to say that the Lord God was made, of whom it is said, \"The Lord was made a refuge for me\" (Ps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"XCIII, 22). Factus est Dominus adjutor (Psal. XXIX, 11); et, Factus est mihi in salutem (Psal. CIrrI, 14). Quoties factus? Et ipse fecit omnia. Ergo intellige mecum verba. Ncquc enim tacuit idem Joannes et illud quod Verbum crat; ne ibi putarcs significasse Verbum, quando dixit, ante me factus est: ut noveris ad hoc pertinere anie me factus est, quia præcessit me, quia glorificatus est amplius me, quia cum me intenderent homines præcursorem, agnoverunt Duminum, quem nascendo praecesseram, quem obsequendo nuntiaveram; spesque corum, concursus corum ill Dominum factus est; glorificatus est ille tanquam Filius Dei, ante me factus, secundum id quod Apostolus ait, Propterea Deus exaltavit eum, et donavit illi nomen quod est super omne nomen, ut in nomine Jesu omne genu flectatur, cœlestium, terrestrium, et infernorum (Philipp. II, et 10). Gloria ergo ejus non esse coepit, sed innotuit. Factus est ante Joannem, quia præcessit honorc Joannem.","english":"The Lord became my helper, and He became my salvation. How often “became”? Yet He Himself made all things. Therefore understand the words with me. For that same John did not keep silent about this either—that He was the Word—lest you think that he meant the Word when he said, “He was made before me”; so that you may know that “He was made before me” pertains to this: that He preceded me, that He was glorified more than I, that when men were looking to me as the forerunner, they recognized the Lord, whom I had preceded by being born, whom I had announced by serving; and their hope, their gathering, became that Lord; He was glorified as the Son of God, made before me, according to what the Apostle says: “Therefore God exalted Him, and gave Him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth.” His glory, then, did not begin to be, but became known. He was made before John, because He preceded John in honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Datæ interpretationi consonare verba Joannis subsequentia. Sed vide utrum merito. Interroga ipsum Joannem: Ille qui post te venit, quare ante te factus cst? Qui tesequcbatur, quare tibi praclatus cst?Sequitur, Quia prior me erat. IIoc est, In principio erat Verbum. Ergo merito ante me factus eat, quia prior me erat. Prior Joanne, prior Abraham, prior quam Adam, prior quam cœlum et terra, prior quam Angeli, Sedes, Dominationes, Principatus ct Potestates. Quare prior? Quia omnia per ipsum facla sunt. Agnoscat servus humilitatem suam: ostendat Dominus majestatem suam. Dicat idem Joannes, Non sum dignus corrigiam calceamenti ejus solvere. Multum se humiliaret, si diceret, Dignus sum. Quid enim si diceret dignum? numquid sedere in judicio ad dexteram Patris? numquid vcnirc ad judicandos vivos et mortuos? Quid si diceret dignum solvere corrigiam calceamenti? Magna humilitas, si hoc est dignus amicus sponsi. Dicturus enim erat amicum se essc sponsi: ct ne in illa amicitia æqualitas forte ab aliquo imprudente intelligeretur; dicit sc amicum propter amorem, dcjicit se ad vestigia propter timorem. Et parum esi quod se ad vestigia deponit; nec dignum se dicit solvere corrigiam calceamenti. Ilumilis profecto, si dignum soh'cre; scd quia nec dignum sc dicit soh'ere, dignus qui cxaltarclur ab humilitate. Dicat etiam apertius, dicat distinctius, quid est, Post me venit, ante me factus cst.","english":"The words of John that follow agree with the interpretation given. But see whether it is deservedly so. Ask John himself: He who comes after you, why was he made before you? He who was following you, why was he preferred before you? It follows: Because he was before me. That is, In the beginning was the Word. Therefore deservedly was he made before me, because he was before me. Before John, before Abraham, before Adam, before heaven and earth, before the Angels, Thrones, Dominations, Principalities and Powers. Why before? Because all things were made through him. Let the servant acknowledge his humility; let the Lord show his majesty. Let the same John say, I am not worthy to loose the strap of his sandal. He would humble himself greatly if he said, I am worthy. For what if he said he was worthy? Was he worthy to sit in judgment at the right hand of the Father? Was he worthy to come to judge the living and the dead? What if he said he was worthy to loose the strap of his sandal? Great humility, if he is worthy of this as the friend of the bridegroom. For he was about to say that he was the friend of the bridegroom; and lest in that friendship equality should perhaps be understood by someone imprudent, he calls himself a friend out of love, he casts himself down at the feet out of fear. And it is a small thing that he lays himself down at the feet; he does not even say he is worthy to loose the strap of his sandal. Humble indeed, if he were worthy to loose it; but because he does not even say he is worthy to loose it, he is worthy to be exalted by his humility. Let him say also more openly, let him say more distinctly, what is this: He comes after me, and was made before me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Dixit enim et causam, quia prior tue erat. Quoniam, In principio erat Verbum; et, Cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Illum oportet crescere, me autem minui (Joan. III, 50). Oportebat ut cresceret qui posterior vcnit, et minueretur qui anterior venit Si crevit qui posterior vcnit, ante ipsum factus est crescendo. Illum, inquit, oportet crescere, me autem minui. Hoc eat, aute me factus est. Et quomodo crevit Christus, minutus cst Joannes? Præcessit,elate Joannes Dominum in nativitate humana; creverunt ambo annis accedentibus, statura carnis, et pervenerunt ad certum modum sicut homines. Sed Joannes homo, Chritus Deus et homo. In divinitate si intelligamus quia crevit Christus, absurdi sumus, et nimis crramus. Crescit enim aliquid, ut proficial. Deus quo crescat non habct: si enim habcl quo crescat, minor erat antequam cresceret. Redeamus ad formam carnis. Ipsa cum Joanne crevit, non illo minuto crevit. Rcferamus ergo fortassis ad gloriam; et intelligamus, Jllum oportet crescere, me autem minui, secundum hoc dictum, quod post me venit, et ante me factus est. Joannes enim personam sustinebat hominis, ct loquebalur ex typo generis humani, ad quod salvandum venerat Christus. Dixeramus autem, fratres, humilis Deus venit ad superbum hominem. Agnoscat hoio se homincm, apparcat Deus homini.","english":"For he also gave the reason: because he was before you. For, In the beginning was the Word; and, Though he was in the form of God, he did not consider it robbery to be equal with God. He must increase, but I must decrease (John 3:30). It was fitting that he who came later should increase, and that he who came earlier should decrease. If he who came later increased, by increasing he was made before him. He, he says, must increase, but I must decrease. That is, he was made before me. And how did Christ increase, and John decrease? John preceded the Lord in human birth; both grew with advancing years, in bodily stature, and arrived at a certain measure like men. But John is man, Christ is God and man. If we understand that Christ increased in divinity, we are absurd and err exceedingly. For something increases so that it may progress. God has nothing by which he may increase; for if he had that by which he might increase, he was less before he increased. Let us return to the form of the flesh. That flesh grew with John, but it did not grow while he decreased. Let us perhaps refer this to glory; and let us understand, He must increase, but I must decrease, according to this saying: that he came after me, and was made before me. For John bore the person of man, and spoke in the figure of the human race, for whose salvation Christ had come. But we had said, brothers, that the humble God came to the proud man. Let man recognize himself as man, and let God appear to man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Etenim si idco venit Christus, ut humiliaretur homo, et ex humilitate cresceret homo; oportebat ut gloria jam cessarct hominis, ct commendaretur gloria Dei: ut spes hominis esset in gloria Dei, non in gloria sua, dicente Apostolo, Qui gloriatur, in Domino glor etur I Cor. i, 31). lecte crgo dicitur homini, Quid habes quod non accepisti? Si autem accepisti, quid gloriaris, quasi nan acceperis (Id. IV, 7)? Hunc typum humilitatis humanæ Joannes ostendens, quia quantum proficiebat opinio ct faina Christi, non statura Christi, non majestas Christi, non sapienlia, non Verbum Dei; sed fama illa, quae cœpit a minimo, et jam tenet orbem terrarum: gloria Christi, non gloria hominis, ut agno scat homo humilitatem suam, impertiat Deus divinitatem suam. Etenim gloria Dei, fratres, gloria nostra est. Quantum dulcius gloriHcalur Deus, tantum nobis prodest. Non enim altior erit Deus, quia honoramus illum: humiliemus nos, et exaltamus illum. Scriptum est enim, Exaltabo te, Domine (Psal. xxix, 2). Quid est, Exaltabo te? In terra erat, et cum in caelo posuisti Et homo exaltat Deum? Quid est, Exaltabo te? Altum te confitebor. Confiteatur ergo se homo homi. nem; decrescat prius, ut crescat. Dicat Joannes. decrescendo ad humilitatem, non se esse dignum, qui solvat corrigiam calceamenti, et intelligat se participando illuminatum fieri.","english":"For if Christ came for this reason, that man might be humbled, and that man might grow from humility, it was fitting that the glory of man should now cease, and the glory of God be commended: so that man's hope might be in the glory of God, not in his own glory, as the Apostle says, He who glories, let him glory in the Lord (1 Cor 1:31). Rightly, therefore, it is said to man, What do you have that you did not receive? But if you received it, why do you glory as though you had not received it (1 Cor 4:7)? John, showing this figure of human humility—because as the opinion and fame of Christ increased, not the stature of Christ, not the majesty of Christ, not the wisdom, not the Word of God, but that fame which began from the least and now holds the whole world—[showed] the glory of Christ, not the glory of man, so that man might acknowledge his own humility and God might impart his divinity. For the glory of God, brothers, is our glory. The more sweetly God is glorified, the more it profits us. For God will not be higher because we honor him; let us humble ourselves, and exalt him. For it is written, I will exalt you, Lord (Ps 29:2). What is, I will exalt you? He was on the earth, and when you placed him in heaven? And does man exalt God? What is, I will exalt you? I will confess you to be high. Let man therefore confess himself to be man; let him decrease first, that he may increase. Let John say, by decreasing into humility, that he is not worthy to loose the strap of his sandal, and let him understand that by participation he is made enlightened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Joannes Baptista non erat lumen, comparatione Christi veri luminis. Lumen tamen Joannes participatione sapientiæ. Hoc enim Joannes evangelista dixit de illo: Non erat ille lumen. Injuriam forte fecit Joanni, quia ait, Non erat ille lumen; cum Apostolis dictum sit a Domino, Vos estis lumen mundi? Prætulerunt se Apostoli Joanni? Non faciunt, ne mendacem ipsum Dominum judicent, qui dixit, In natis mulierum nemo exsurrexit major Joanne Baptista (Matth. XI, 11). Non utique major statura corporis, sed gratia participatæ sapientiæ, gratia participatne salutis. Quid sibi ergo vult, Non erat ille lumen, sed ut testimonium perhiberet de lumine? Quare hoc dixit? Novi, inquit, quid dicam, testimonium perhibere de lumine. Erat enim lumen verum distinctum a Joanne, ne prorsus non lumen Joannes, sed ut in comparatione hujus luminis dictum intelligatur, Non erat ille lumen; secundum quod dixit, quia Erat lumen verum. Quomodo discernis hoc vcrum? Quod illuminat, inquit, omnem hominem venientem in hunc mundum. Si omnem hominem, ergo et Joannem. Sed ut non videamur nos colligere ex verbis quod non est dictum, quamvis consequenter intelligendum, ipse Joannes dicat: Nos omnes de plenitudine ejus accepimus (Joan. i, 8, 9, 16). Erat ergo lumen verum. Joannes lumen illuminatum, Christus lumen illuminans. Nam ut noveris quia lumen erat Joannes, jam perhibeat ct illi Dominus testimonium.","english":"John the Baptist was not the light, in comparison with Christ the true light. Yet John was a light by participation in wisdom. For this is what John the evangelist said of him: He was not that light. Perhaps he did John an injury, because he said, He was not that light, when the Lord said to the apostles, You are the light of the world? Did the apostles set themselves before John? They do not, lest they judge the Lord himself a liar, who said, Among those born of women none has arisen greater than John the Baptist (Matt. 11:11). Not surely greater in bodily stature, but in the grace of participated wisdom, the grace of participated salvation. What then does this mean, He was not that light, but that he might bear witness of the light? Why did he say this? I know, he says, what I am saying, that he might bear witness of the light. For there was a true light distinct from John, lest John be altogether not a light, but so that it be understood as said in comparison with this light, He was not that light; according to what he said, because He was the true light. How do you distinguish this true one? That which enlightens, he says, every man coming into this world. If every man, then also John. But lest we seem to gather from words what was not said, although it must be understood accordingly, let John himself say: We all have received of his fullness (John 1:8, 9, 16). Therefore he was the true light. John a light enlightened, Christ the light enlightening. For that you may know that John was a light, let the Lord now also bear witness to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Perhibuit ipse testimonium Domino suo, testimonium veritatis de Domino suo, quod habebat a Domino suo. Acceperat enim a Domino suo, ut diceret de Domino suo: ut autem ille diceret de servo suo, non acceperat a servo suo: et in se Christus de Joanne, et in Joanne Christus de se. Ipsa ergo veritas perhibeat testimonium, audiamus quia lumen est Joannes. Judaeis dicitur de Joanne, Ille erat lucerna ardens et lucens (Id. v, 35). Et utique lucerna lumcn est, non sicut dies y sed tamen lumen est. Ergo lucerna accenditur ut luceat, et Joannes illuminatus cst ut loqueretur. Si ergo Joannes illuminatus est ut loqucretur, agnoscat se lucerna, ne superbiæ vento exstinguatur. Sed forte lumen discipuli, et lucerna Joannes? Domi. nus enim de Joanne ait, Ille erat lucerna ardens, et lucens: de discipulis autem, Vos estis lumen mundi. Discipulos suos prætulit Joanni? Numquid et fideles illi quos alloquitur Paulus, præponendi sunt Joanni, quibus ait, Fuistis enim aliquando tenebræ, nunc autem lux in Domino (Ephes. v, 8)? Lux ergo Apostoli, et lux fideles ex peccatoribus justificati, ex infidelibus fideles facti: tamen lucerna non sunt dicti discipuli. Attende, forte dicti, et non alio loco, sed Ibi: ut ostenderet quemadmodum eos dixerit lumen; quia non lumen verum, quod illuminat omnem hominem venientem in hunc mundum; sequere verba Evangelii: Vos estis lumen mundi.","english":"He himself bore testimony to his Lord, a testimony of truth concerning his Lord, which he had from his Lord. For he had received from his Lord the power to speak concerning his Lord; but that he should speak concerning his servant, he had not received from his servant. And so Christ is in himself concerning John, and in John Christ is concerning himself. Therefore let the Truth himself bear testimony, and let us hear that John is a light. It is said to the Jews concerning John: He was a burning and shining lamp. And indeed a lamp is a light, not like the day, but still it is a light. Therefore a lamp is kindled so that it may shine, and John was enlightened so that he might speak. If, then, John was enlightened so that he might speak, let him recognize himself as a lamp, lest he be extinguished by the wind of pride. But perhaps the disciples are a light, and John a lamp? For the Lord says concerning John: He was a burning and shining lamp; but concerning the disciples: You are the light of the world. Did he prefer his disciples to John? Are those faithful also, to whom Paul speaks, to be placed before John, to whom he says: For you were once darkness, but now you are light in the Lord? Therefore the apostles are a light, and the faithful are a light, justified from sinners, made faithful from unbelievers; yet the disciples were not called a lamp. Attend: perhaps they were called so, and not in another place, but there: to show in what way he called them a light; because it is not the true light, which enlightens every man coming into this world; follow the words of the Gospel: You are the light of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Non potest civitas abscondi supra montem constituta. Sed de civitate dixit, non de lumine? Sequere adhuc: Neque accendunt lucernam, et ponunt eam sub modio. Tale lumen estis, quale Joannes: lucerna illuminata. Tanquam cujus vox, vel quorum vox praecesserat, Tu illuminabis lucernam meam, Domine; Deus meus, illumina tenebras meas (Psal. XVII, 29). Quas tenebras in Apostolis? Fuimus et nos aliquando, etc., quomodo illius reprobi et blasphemi, Qui prius fui blasphemus, et persecutor, et injuriosus. Ecce tenebræ, accendatur lucernaa:Sed misericordiam consecutus sum (I Tim. i, 13). Et ut noveris de ipsis dictum, Neque accendunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus, qui in domo sunt; statim sequitur, Sic luceat lumen vestrum coram hominibus, ut videant bona opera vestra: sed in humilitate, quia hominem oportet minui. Quomodo autem Deum crescere? Et glorificent Patrem vestrum, qui in cœlis eat (Matth. v, 14-16). Glorificatur Pater, glorificatur Filius: quia Pater glorificat Filium, et Filius glorificat Patrem. Agnoscat se ergo homo humilem, agnoscat excelsum Deum. propter se humiliatum, ut homo, qui humiliatus erat in confessione peccati, exaltetur in adeptione justitæ. Hæc duo; Dominus et Joannes, humilitas et claritas: Deus humilis in claritate, homo humilis in infirmitate; Deus humilis propter hominem, homo humilis propter hominem.","english":"A city cannot be hidden when set upon a mountain. But did he speak of the city, not of the light? Follow on further: Neither do they light a lamp and put it under a bushel. You are a light such as John was: a lamp lit. As if his voice, or whose voice had gone before: You will light my lamp, O Lord; my God, enlighten my darkness. What darknesses in the apostles? We too were once, etc., as were his reprobate and blasphemous, who was formerly a blasphemer, and a persecutor, and an insolent man. Behold the darknesses; let the lamp be lit: But I obtained mercy. And so that you may know that it was said of them, Neither do they light a lamp and put it under a bushel, but upon a lampstand, so that it may shine for all who are in the house; immediately it follows, So let your light shine before men, that they may see your good works: but in humility, because the man must decrease. How then must God increase? And let them glorify your Father, who is in heaven. The Father is glorified, the Son is glorified: because the Father glorifies the Son, and the Son glorifies the Father. Let man therefore acknowledge himself humble, let him acknowledge God exalted, humbled for his sake, so that man, who had been humbled in the confession of sin, may be exalted in the obtaining of righteousness. These two things: the Lord and John, humility and brightness: God humble in brightness, man humble in weakness; God humble for the sake of man, man humble for the sake of man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Deus enim humilis ut prodesset homini, homo humilis ut non obsit sibi.\n\nPassionis et nativitatis differentia. Christus crescit, ■ Joannes minuitur. Agnoscamus ergo haec duo ct in ipsa differentia passionum. Legimus Joannem passum martyrium pro vcritalc: numquid pro Christo? Non pro Christo, si non vcritas Christus. Non omnino pro ipsius nomine, sed tamen pro ipsa veritate. Nequo enim ideo decollatus est Joannes, quia confessus est Christum. Sed monebat temperantiam, monebat justitiam: dicebat, Non tibi licet habere uxorem fratri. tui ( Marc. VI, 18). Lex enim quæ hoc jusserat, de illis jusserat qui morerentur sine liberis, ut acciperent fratres uxores fratrum suorum, et resuscitarent semen fratribus suis. Ubi ista causa non erat, nihil nisi libido crat. Hanc libidinem Joannes arguebat, castus incestum: quia et illud quod figurabat, tale est, Illum oportet crescere, me autem minui (Joan. III, 30). Præceptum jam fuerat, ut si quis sine semine moreretur, qui magis propinquus esset, acciperet uxorem ejus, et suscitaret semen fratri suo. Utquid enim hoc Deus præceperat, nisi ut eo modo significaretur semen suscitandum fratris ad fratris nomen? Hoc enim præceptum erat, ut qui inde nasceretur, nomen haberet defuncti. Defunctas est Christus, aceeperunt coujugem ejus Apostoli Ecclesiam. Quos de illa genuerunt, non Paulianos, aut Petrianos, sed Christianos nominaverunt.","english":"For God became humble to benefit man; man is humble so as not to harm himself.\n\nThe difference between his passion and his nativity. Christ increases, John decreases. Let us recognize these two things also in the very difference of their passions. We read that John suffered martyrdom for the truth: was it not for Christ? Not for Christ, if the truth is not Christ. Not altogether for his name, but yet for the truth itself. For John was not beheaded for this reason, that he confessed Christ. But he was admonishing temperance, he was admonishing justice: he was saying, It is not lawful for you to have your brother's wife (Mark 6:18). For the law that had commanded this had commanded it concerning those who died without children, that brothers should take the wives of their brothers and raise up seed for their brothers. Where that cause was not present, it was nothing but lust. This lust John was reproving, the chaste man reproving incest: because that also which he was prefiguring is such, He must increase, but I must decrease (John 3:30). For it had already been commanded that if anyone died without seed, the one who was nearer of kin should take his wife and raise up seed for his brother. For why had God commanded this, except that in that way it might be signified that the seed of a brother was to be raised up to the brother's name? For this had been commanded, that the one born from her should have the name of the deceased. Christ died; his wife, the Church, was taken by the Apostles. Those whom they begot from her they named not Paulians or Petrians, but Christians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Loquantur ergo haec duo. ambae passiones: illum oportet crescere, me autem minui. llle crevit in ligno, hic est diminutus in ferro. Locutae sunt et passiones hoc mysterium, loquantur et dies. Nascitur Christus, et augeutur; nascitur Joannes, et minuontur. Minuatur ergo honor hominis, augeatur honor Dci; ut honor hominis inveniatur in honore Dei.\n\nSERMO CCCLXXXI.\n\nDe Natali apostolorum Petri et Pauli.\n\nPetri et Pauli apostolorum dies, in quo triumphaletn coronam, devicto diabolo, meruerunt, quantum fides Romana testatur, hodiernus est. Quibus solemnis festivitas exhihetur, solemnis etiam sermo reddatur. Laudes audiant a nobis, preces fundant pro nobis. Sicut traditione patrum cognilum memoria re tinetur, non uno die passi sunt per coeli spatia decurrente. Natalitio ergo Petri passus est Paulus, non quo ex utero matris in numerum fusus esthominum, sed quo ex vinculo carnis in lucem natus est Angelorum; ac per hoc ita singuli dies dati sunt duobus, ut nunc unus celebretur ambobus. Magnum hoc milii signum videtur esse concordix: coapostolo suo novissimus primo, qui ad eumdem diem vocatus advenit, ad eumdem diem coronatus occurrit. Electus est ille ante Domini passionem, iste post ascensionem. Ordine temporis impares, aeternitate felicitatis aequaies: ille ex piscatore, iste ex persecutore. In illo infirma mundi electa sunt, ut confundantur fortia ( I Cor.","english":"Let these two things speak, then—both passions: \"He must increase, but I must decrease.\" He increased on the wood, this one was diminished on the iron. The passions have spoken this mystery; let the days speak it too. Christ is born, and increases; John is born, and decreases. Let the honor of man decrease, then, and the honor of God increase, so that the honor of man may be found in the honor of God.\n\nSERMON 381.\n\nOn the Birthday of the Apostles Peter and Paul.\n\nThis day, as the faith of Rome attests, is the day on which the apostles Peter and Paul, the devil being conquered, merited their triumphant crown. To whom a solemn festival is shown, let a solemn sermon also be rendered. Let them hear our praises, let them pour out prayers for us. As the memory is retained, known from the tradition of the fathers, they did not suffer on one day as the spaces of heaven ran their course. Therefore Paul suffered on the birthday of Peter—not the birthday on which he was poured from his mother's womb into the number of men, but the one on which he was born from the bond of the flesh into the light of the angels; and by this means the days were so given individually to the two, that now one is celebrated for both. This seems to me a great sign of concord: the last came to his fellow-apostle before the first; he who was called arrived on the same day, and he who was crowned met it on the same day. The former was chosen before the Lord's passion, the latter after the ascension. Unequal in the order of time, equal in the eternity of blessedness: the one from a fisherman, the other from a persecutor. In the former, the weak things of the world were chosen, that the strong might be confounded (1 Cor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"I, 27): in isto abundavit peccatum, ut superabundaret gratia ( Rom. v, 20). In utroque magna Dei gratia atque ejus gloria claruit, qui eorum fecit mcrita, non invenit. Quid enniI aliud demonstrare dignatus est, qui ad regnum primo vocare voluit piscatores, postea vocaturus imperatores, nisi ut • qui gloriatur, in Domino gloriemur ( I Cor. i, 31)? Nam utique nobilium, doctorum, potentum non salutem contempsit, quibus ignobiles, imperitos infirmosque præposuit. Sed nisi prius eligeretur vilitas infirmorum, non sanaretur inflatio superborum. Si prius a Christo divites vocarentur, putarent et dicerent non in se cleclam nisi opulentiam, facundiam, eloquentiæ doctrinam, scientiæ splendorem, nobilitatem, generositatem, tranquillitatem, regalem potestatem; atque ita temporalibus et sæcularibus felicitatibus tumidi, tanquam ipsi prius Christo conferrent quod essent, ut cis ille videretur reddere, non donare, quod futuri essent gratia Dei, nec intelligerent, nec tenerent. Quanto ergo nunc melius, quanto ordinatius, prius erexit de terra inopem, et de stercore exaltavit pauperem, ut collocaret eum cum potentibus populi sui (Psal. CXII, 7, 8); ut munus intelligentiæ atque doctrinæ non solum ex Deo esset, sed etiam ut ex Deo esse appareret?Cum quanta itaque laetitia et quanta Dei gloria contuemur ab animo piscatoris contemni opes imperatoris?","english":"In this one sin abounded, that grace might superabound (Rom 5:20). In both, the great grace of God and his glory shone forth—he who made their merits, not found them. For what else did he deign to demonstrate, who willed to call fishermen first to the kingdom, and afterward to call emperors, except that \"he who boasts, let him boast in the Lord\" (1 Cor 1:31)? For surely he did not despise the salvation of the noble, the learned, and the powerful, over whom he set the lowly, the unlearned, and the weak. But unless the worthlessness of the weak had first been chosen, the swelling of the proud would not have been healed. If the rich had been called by Christ first, they would have thought and said that nothing was in them but wealth, eloquence, the teaching of rhetoric, the splendor of knowledge, nobility, high birth, tranquility, and royal power; and so, puffed up by temporal and worldly felicities, as if they themselves had first conferred upon Christ what they were, so that he might seem to repay rather than to give what they would be by the grace of God—they would neither understand nor hold it fast. How much better, then, how much more orderly it is now, that he first lifted the needy from the earth and raised the poor from the dung heap, to set him with the mighty of his people (Ps 112:7-8), so that the gift of understanding and teaching might not only be from God, but also appear to be from God? With what great joy, then, and with what great glory of God do we behold the wealth of an emperor despised by the mind of a fisherman?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"fundi preces imperatoris ad Memoriam piscatoris? ut nec ille ex eo quod non habuit, jaceret; nec iste ex eo quod habuit, superbiret. Jamvero illud quod Paulum ex per. secutore suo praedicatorem suum Christus operatus est, quid valeat ad salutem bominum, ne quisquam magnarum sibi conscius iniquitatum de misericordia Dei debeat desperare, ipse potius apostolus eluquatur. Humanus, inquit, sermo et omni acceptione dignus, quia CArisius Jesus venit in hunc mundum peccatores salvos facere, quorum primus ego sum. Sed ideo mise' ricordiam consecutus sum, ut in me primo ostenderet Christus Jesus omnem longanimitatem, ad informationem eorum qui credituri sunt illi in vitam æternam (I Tim. i, 15, 16). Quis enim sub manu omnipotentis medici de salute desperet tanto informatus exemplo, constderans evangelizantem fidem quam aliquando vastabat, non solum evasisse poenam persecutoris, verum etiam coronam meruisse doctoris, et eujus sanguinem in cjus membris cupiebat sæviendo fundere, pro ejus nomine suum sanguinem credendo fudisse? Habet ergo Roma caput gentium, duo lumina gentium ab illo accensa, qui illuminat omnem hominem venientem in hunc mundum: unum, in quo Deus abjectam exaltavit humilitatem; alterum, in quo damnandam sanavit iniquitatem. In illo discamus non superbire; in isto, non desperare.","english":"that the emperor's prayers should be poured out at the Memorial of a fisherman? So that neither the one should lie low because of what he did not have, nor the other grow proud because of what he had. Moreover, as for that which Christ accomplished in Paul, making him his own preacher out of his own persecutor—what power it has for the salvation of men, so that no one conscious of great iniquities should despair of God's mercy—let the apostle himself rather speak. This is a faithful saying, he says, and worthy of all acceptance, that Christ Jesus came into this world to save sinners, of whom I am the first. But for this cause I obtained mercy, that in me first Christ Jesus might show forth all longsuffering, for an example to those who shall believe on him unto eternal life (1 Tim 1:15-16). For who, placed under the hand of the almighty physician, would despair of salvation, instructed by so great an example, considering that he who once laid waste the faith he now proclaims not only escaped the punishment of a persecutor but even merited the crown of a teacher, and that he who in his raging desired to shed the blood of Christ's members shed his own blood for his name by believing? Rome, then, the head of the nations, has two lights of the nations, kindled by him who enlightens every man coming into this world: one, in whom God exalted abject humility; the other, in whom he healed damnable iniquity. In the one let us learn not to be proud; in the other, not to despair.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Quam breviter magna nobis exempla praemissa sunt, quam salubria; quæ semper commemoremus, et in eorum laude lumen verum magnificemus. Nemo ergo se de hujus saeculi celsitudine extollat: Petrus piscatur fuit. Nemo iniquitatem propriam cogitando misericordiam Dei defugiat: Paulus persecutor fuit. Ille dicit, Factus est Dominus refugium pauperum (Psal. IX, 40): iste dicit, Doceam iniquos vias tuas, et impii ad te convertentur (Psal. L, 15).\n\nSERMO CCCLXXXII *.\n\nDe sancto Stephano.\n\nCAPUT PRIMUM.—1. Præceptum de diligendis inimicis. Jesus filios Naveln eremo pugnabat, et Moyses orabat: non quidcm ambo pugnabant, et ambo orabant; sed unus pugnabat, et alius orabat. Merito qui pugnabat, non deficiebat; quia alter orando vincebat. Ita et ego loqui quidem videor, sed aliis orantibus loquor, ut precibus eorum contingat mihi quod Dominus ait, Aperi os tuum, et ego adimplebo illud (Psal. LXXX, 11). Si ille ab uno tautum orante juvabatur, et non superabatur; quanto magis ego, pro quo non unus, sed multi rogant Deum mecum? Loquendo jam non timebit cor meum, quia laudem Domini loquetur os meum (Psal. CXLIV, 21). Dominus noster Jesus Christus, fratres, jubet nobis aliquid, et promittit nohis aliquid. Qnod jubet, hic est: quod promittit alibi est. Quod jubet, finitur, quia temporale est: quod promittit, non finitur, quia æternum est. Quod jubet, opus est: quod promittit, merces est.","english":"How briefly great examples have been set before us, how wholesome—examples we should always call to mind, and in praising them magnify the true light. Let no one, then, exalt himself because of the loftiness of this world: Peter was a fisherman. Let no one, by thinking on his own iniquity, flee from the mercy of God: Paul was a persecutor. The one says, The Lord is become a refuge for the poor; the other says, I will teach the wicked thy ways, and the ungodly shall be converted unto thee.\n\nSERMON CCCLXXXII.\n\nOn Saint Stephen.\n\nCHAPTER ONE.—1. The commandment concerning the love of enemies. Jesus was fighting against the sons of Amalek in the wilderness, and Moses was praying; not that both were fighting and both praying, but one was fighting and the other was praying. Rightly did he who fought not grow faint, because the other was conquering by praying. So too I seem indeed to speak, but I speak while others pray, so that through their entreaties there may come to me what the Lord said: Open thy mouth, and I will fill it. If that man was helped by only one praying, and was not overcome, how much more I, for whom not one but many pray to God with me? In speaking, my heart shall now not fear, because my mouth shall speak the praise of the Lord. Our Lord Jesus Christ, brethren, commands us something and promises us something. What he commands is here; what he promises is elsewhere. What he commands is finite, because it is temporal; what he promises is not finite, because it is eternal. What he commands is work; what he promises is reward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Hic advertat vestra Sanctitas, quanta est ejus misericordia erga nos, ut laborem hic posuerit cum Mine, mercedem in cœlo sine fine. Et ideo debemus prius hic laborare, et postea in coelo mercedem sumere, quam bic mercedem vel accipere, et postea laborare. De quibusdam enim dicit: Amen dico vobis, perceperunt mercedem suam (Matth. VI, 2). Sed forte avidns es ad mercedem, et piger ad laborem. Qua fronte postulas quod promisit Deus, si non facis quod jussit Deus? Prius audi monitiones, et sic exige repromissiones. Prius, inquam, audi jubentem, et tunc exige pollicentem. Jubet enim nobis, et dicit: Diligite inimicos vestros, bene facite his qui vos oderunt; et orate pro persequentibus et calumniantibus vos. Audisti opus, exspecta mercedem: Ut sitis, inquit, filii Patris vestri, qui in cÆli. est; qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos (Jd. v, 44, 45).","english":"Let your Holiness note here how great is his mercy toward us, that he has placed the labor here with us, but the reward in heaven without end. And therefore we ought first to labor here, and afterward in heaven to receive the reward, rather than here to receive the reward and afterward to labor. For of certain ones it is said: Amen I say to you, they have received their reward (Matt. 6:2). But perhaps you are eager for the reward and sluggish for the labor. With what face do you demand what God has promised, if you do not do what God has commanded? First hear the warnings, and so claim the promises. First, I say, hear the one commanding, and then claim the one promising. For he commands us and says: Love your enemies, do good to those who hate you; and pray for those who persecute and slander you. You have heard the work; await the reward: That you may be, he says, sons of your Father who is in heaven, who makes his sun rise upon the good and the bad, and rains upon the just and the unjust (Matt. 5:44-45).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"CAPUT II. — i. Christi exemplum orantis pro suis interfectoribus. Christus orat pro nobis, orat in nobis, et oratur a nobis. Attende ipsum Dominum qui hoc jussit, qui I fecerit. Nonne post tanta quæ in cum commiserunt impii Judaei, qui retribuebant ei niala pro bonis, pendens ill cruce ait: l'ater, ignosce illis, quia nesciunt quid faciunt? Oravit in homine, qui exaudivit cum Patre. Nam et modo orat pro nobis, orat in nobis, et oratur a nobis. Ut sacerdos noster orat pro nobis, ut caput nostrum orat in nobis, ut Deus noster oratur a nobis. Quando ergo in cruce pendens orabat, videbat et prævidebat omnes inimicos; sed multus ex illis futuros amicos prævidebat, et ideo olnnibus veniam postulabat. Illi sæviebant, et ille orabat. Illi dicebant Pilito, Crucifige (Luc. XXIII, 34. 21); ille clamabat, Pater, ignosce. In asperis clavis pendehat: sed lenitatem non amittebat. Illis jam petebat veniam, a quibus tantam accipiebat injuriam. IIli sæviebant, illi circumlatrabant, illi insultando caput agitabant, quod sanum non habebant; quia caput quod est Christus, non habebant, et quasi in uno summo medico in medio constituto phrenetici circumquaque sæviebant: pendebat ille, et sanabat. Pater, inquit, ignosce illis. Attendite, fratres. Magna pietas. Pendebat, et tamen petebat1. Et non descendebat, quia de sanguine suo medicamentum pbreneticis faciebat.","english":"CHAPTER II. — 1. The example of Christ praying for his murderers. Christ prays for us, prays in us, and is prayed to by us. Consider the Lord himself who commanded this, who did it. Did he not, after the many things the wicked Jews committed against him, who returned evils for good, hanging on the cross say: Father, forgive them, for they know not what they do? He prayed in the man, who as Father heard him. For even now he prays for us, prays in us, and is prayed to by us. As our priest he prays for us, as our head he prays in us, as our God he is prayed to by us. When therefore he prayed hanging on the cross, he saw and foresaw all his enemies; but he foresaw that many of them would become friends, and therefore he asked pardon for all. They raged, and he prayed. They said to Pilate, Crucify him; he cried out, Father, forgive. He hung on sharp nails, but he did not lose his gentleness. He was already asking pardon for those from whom he was receiving such great injury. They raged, they barked around him, they shook their head in mockery, because they had no sound head; for they did not have the head that is Christ, and as though around a great physician set in their midst, the madmen raged on every side; he hung there, and healed. Father, he says, forgive them. Attend, brothers. Great piety. He hung, and yet he asked. And he did not come down, because from his blood he was making medicine for the madmen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Denique, post resurrectionem sanavit quos pendens insanissimos toleravit: et sanguinem quem fuderunt saevientes biberunt, credentes; et facti sunt sequentes, qni erant persequentes. Ecce quare venit Christus, non perdere quod invenerat, sed quaerere et salvare quod perierat (Id. xix, 10); lit diligendo sævientes inimicos, faceret credentes amicos.\n\nCAPUT III. — 5. Exemplum Stephani orantis pro lapidatoribus. Sed De mullum a te longe dicas imitari Dominum tuum, qui pro te passos est, reliuquens tibi exemplum ut sequaris vestigia ejus (I Petr. II, 21), attende Stephanum conservum tuum. Homo erat, sicut et tu: de massa peccati creatus, sicut et tu: eo pretio lia redemptus, quo et tu. Diaconus erat, Evangelialegebat, quae legis vel audis et tu. Ibi invenit scriptum, Diligite inimicos vestros (Matth. v, 44). Didicit legendo, perfecit impIendo. Qui cum a Judaeis saxorum grandine cæderetur, non solum non comminabatur, sed insuper lapidatoribus suis veniam precabatur. Positis enim genibus orabat, dicens: Domine, ne statuas illis hoc peccatum (Act. VII, 59). Illi lapidabant, et ille ora bat. II Ii eum furore persequebantur; ille pacatus Christum sequebatur. Illi malitiac.ucabantur; ille aperto coelo viso Dei Filio sapientia illustrabatur. Illi lapides mittebant; ille orationes præmittebat: tanquam dicens: Domine, si istos modo occideris inimicos, quos posica facies amicos?","english":"Finally, after his resurrection he healed those whom, while hanging on the cross, he endured as utterly mad; and the blood which they shed in their rage, they drank when they believed; and those who had been persecutors became followers. Behold why Christ came: not to destroy what he found, but to seek and to save what had perished (Id. xix, 10); so that by loving his raging enemies, he might make them believing friends.\n\nCHAPTER III. — 5. The example of Stephen praying for those who stoned him. But lest you say that the Lord your God is far from your imitation, who suffered for you, leaving you an example that you should follow his footsteps (1 Pet. II, 21), consider Stephen, your fellow servant. He was a man, just as you are: created from the mass of sin, just as you are: redeemed at the same price as you. He was a deacon, he read the Gospel, which you also read or hear. There he found it written, Love your enemies (Matt. v, 44). He learned it by reading, he fulfilled it by doing. When he was struck by the Jews with a hail of stones, he not only did not threaten, but moreover begged forgiveness for those who stoned him. For he knelt down and prayed, saying: Lord, do not hold this sin against them (Acts VII, 59). They were stoning, and he was praying. They were pursuing him with fury; he, at peace, was following Christ. They were being stirred up by malice; he, with heaven opened, was being enlightened by the wisdom of the Son of God. They were hurling stones; he was sending prayers ahead of them: as if to say: Lord, if you now kill these enemies, whom will you afterward make friends?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"CAPUT IV. — 4. Saulo Stephani oratione gratia et salus impetrata. Denique, fratres, ut noveritis quantum valuerit oratio sancti martyris Stephani, recurrite nobiscum ad illum adolescentem nomine Saulum: qui, cum sanctus Stephanus lapidaretur, omnium vestimenta servabat, et tanquam manibus omnium lapidabat (Act. VII). Et postea, sicut nostis, accepit epistolas a principibus sacerdotum, ut quoscumque invenisset Christianos viros ac mulieres, vinctos adduceret in Jcrusalem, torquendos et puniendos. Hic cum iret in via, subito circumfulsit eum lumen de coelo, et cecidit in terram, et audivit vocem de cœlo, dicentem sibi: Saule. Saule, quid me persequeris? Et ille: Tu quis es, Domine? Et Dominus ad illum: Ego sum, inquit, Jesus Nazarenus, quem tu persequeris. Durum est tibi contra stimulum calcitrare: quia non stimulum, sed pedes quibus calcitras, vulnerabis. Quid mihi et tibi? Quare me persequeris? Quare te crigis contra me malo tuo, et te non potius humilias bono tuo? Sed contra tanta mala quæ committis in me, olim quidem debui perdere te, sed Stephanus servus meus oravit pro te. Elisus est sæviens, erectus est credens: elisus est lupus, erectus est agnus: elisus est persecutor, erectus est prædicator. Dicam planius, dicam apertius: clisus est filius perditionis, erectus est vas electionis: elisus est Saulus, erectus est Paulus (Id. IX).","english":"CHAPTER IV. — 4. For Saul, grace and salvation were obtained by Stephen's prayer. Finally, brothers, so that you may know how much the prayer of the holy martyr Stephen availed, run back with us to that young man named Saul: who, when the holy Stephen was being stoned, was guarding the garments of all, and as it were was stoning with the hands of all (Acts 7). And afterward, as you know, he received letters from the chief priests, so that whatever Christians, men and women, he found, he might bring them bound to Jerusalem, to be tortured and punished. As he was going on the way, suddenly a light from heaven shone around him, and he fell to the ground, and heard a voice from heaven saying to him: Saul, Saul, why do you persecute me? And he said: Who are you, Lord? And the Lord said to him: I am Jesus of Nazareth, whom you are persecuting. It is hard for you to kick against the goad: because you will wound not the goad, but the feet with which you kick. What have I to do with you? Why do you persecute me? Why do you raise yourself against me to your own harm, and not rather humble yourself for your own good? But against so many evils which you commit against me, I once indeed ought to have destroyed you, but Stephen my servant prayed for you. The raging man was struck down, the believing man was raised up: the wolf was struck down, the lamb was raised up: the persecutor was struck down, the preacher was raised up. I will say it more plainly, I will say it more openly: the son of perdition was struck down, the vessel of election was raised up: Saul was struck down, Paul was raised up (Ibid. 9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Nam Ii martyr Stephanus non sic orasset, Ecclesia Paulum hodie non haberet. Sed ideo de terra erectus est Paulus, quia in terra inclinatus exauditus est Stephanus.\n\nCAPUT V. — 5. Mala precari inimicis quam iniquum. Ecce quare Dominus dicit, Diligite inimicos vestros: quia diligendo inimicum, facis amicum. Sed contra tanta et talia hoec, tu quis es qui non diligis? Figis genu, collidis frontem in terram, et dicis: si moriatur iuimicus meus I Deus, si quid a te promerui, occide inimicum meum. Et utique tu qui oras ut homo moriatur, malus oras contra malum, et facti cstis duo mali: ille male agendo, tu malc orando. Tu malus orando incipis esse quando dicis, Deus. occide malum. Respondet tibi ipse: Quem vestrum? Te malum, an tuum inimicum? Advertat Sanctitas vestra. Judex homo per se ipsum reum non occidit, sed jubet, et spiculator occidit. Judex dicit, Occide: et tortor occidit. Et tu quando dicis, Occide inimicum meum, te facis judicem, et Deum quaeris esse tortorem. Respondet tibi Deus: Non ero prorsus, non ero peccaturis tortor, sed liberator; quia nolo mortem peccatoris, sed ut convertatur, et vivat (Ezech. XXXIII, 11). Nam si voluntatem tuam haberem, te prius occiderem, antequam invitatos venires. Nonne me blasphemasti? Nonne me in tuis malis operibus irritasti? Nonne nomen meum de terra delere voluisti? Nonne me in præceptis vel in servis meis contempsisti?","english":"For if the martyr Stephen had not prayed thus, the Church would not have Paul today. But Paul was raised from the earth because Stephen, bowed down upon the earth, was heard.\n\nCHAPTER V. — 5. It is as wicked to pray for evil against one's enemies as to do evil. Behold why the Lord says, Love your enemies: because by loving an enemy, you make him a friend. But against such great and such things as these, who are you who do not love? You bend your knee, you strike your forehead against the earth, and you say: If my enemy should die, O God, if I have deserved anything from you, kill my enemy. And surely you who pray that a man may die, being evil, pray against one who is evil, and you have become two evil men: he by doing evil, you by praying evil. You begin to be evil by praying when you say, O God, kill the evil man. He himself answers you: Which of you? You who are evil, or your enemy? Let your Holiness take note. A human judge does not kill the guilty man himself, but orders it, and the executioner kills. The judge says, Kill: and the torturer kills. And you, when you say, Kill my enemy, make yourself the judge, and seek God to be the torturer. God answers you: I will not at all be, I will not be a torturer for sinners, but a deliverer; because I do not will the death of the sinner, but that he be converted and live (Ezek. XXXIII, 11). For if I had your will, I would have killed you first, before you came as one invited. Did you not blaspheme me? Did you not provoke me in your evil works? Did you not wish to blot out my name from the earth? Did you not despise me in my precepts or in my servants?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Si tunc te occidissem inimicum, quem modo facerem amicum? Quid ergo maie orando doces me, quod non feci in te? Imo ego, dicit tibi Deus, doceam te ut imiteris me. In cruce pendens dixi, Pater, ignosce illis, quia nesciunt quid faciunt. Docui hoc milites meos, docui hoc martyres meos. Prius esto et tu martyr meus, tiro meus, adversus diabo* lum: aliter invicte nullo modo pugnabis, nisi pro tuis inimicis oraveris. Quod nobis præstare dignetur, etc.\n\nSERMO CCCLXXXIII («).\n\nIn die anniversaria ordinationis episcopalis.\n\nCAPUT PRIMUM.—1. Episcopale onus quomodo gerat, secum inquirendum ducit. Die quidcm omni, ct omni hora, curaque omnino continua, dilectissimi, cogitare debet episcopus, quantæ dispensationis sarcinam gerat, qualcm de illa rationem Domino suo reddat. Verumtamen cum dies anniversarius nostrae ordinationis exoritur, tunc maxime onus hujus officii tanquam tunc primum imponatur, attenditur.","english":"If I had then killed you as an enemy, whom would I now make a friend? What then do you teach me by praying wickedly, that I did not do in your case? Nay, says God to you, I will teach you to imitate me. Hanging on the cross I said, Father, forgive them, for they know not what they do. I taught this to my soldiers, I taught this to my martyrs. First be you also my martyr, my recruit, against the devil: otherwise you will in no way fight invincibly, unless you pray for your own enemies. Which may he deign to grant us, etc.\n\nSERMON CCCLXXXIII.\n\nOn the anniversary day of episcopal ordination.\n\nCHAPTER ONE.—1. How he may bear the episcopal burden, he deems it a matter for inquiry with himself. Indeed, on every day, and at every hour, and with wholly unceasing care, most beloved, a bishop ought to consider what a burden of stewardship he bears, and what account of it he will render to his Lord. Yet when the anniversary day of our ordination comes round, then especially the burden of this office is regarded as though it were then for the first time imposed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Interest:mem quod eo die, quo id prius suscepimus, tantum qucmadmodum gerendum esset cogitavimus: at vero consequentibus diebus, præcipueque illo, quo ejus solemnitas agitur, non solum futura ejus, quemadmodum deinceps gcri debeant, cauta prævisione consulimus; verum etiam præterita, quemadmodum gesta sint, sollicita recordatione recolimus: ut nosmetipsos in benefactis imitcmur, ct si qua culpanda transierunt, ne repetantur curemus, ut ignoscantur gremus; et accusationem diaboli, ubi possumus, recte agendi sedulitate fugiamus; ubi autem non possumus, confitendi pictate vincamus. Sicut enim futura peccata, negligendo justitiam, committuntur; ila præterita, injustitiam defendendo, firmantur. Sicut ergo no fiant prospicit charitas, ita facta delet humilitas: ut quæ jam non possunt recte agendo non admitti, possint saltem non superbiendo dimitti. Didicimus quippe dicere Patri nostro, qui est in coelis, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. vi, 42). Quod ut veraciter dicere possimus, ctiam inimicos nostros oportet utique diligamus: quos tamen habere, nisi cogente justitia, non debemus. Nam si homines nobis pro nostris malis ineritis inimici sunt, non curanJum cst ut eis dcbiLa dimittamus, sed timendum potius ne reddamus. Quoniam si nos mcrilo nostræ iniquitatis oderunt, nos eorum, non ipsi nostri sunt dcbitorcs.","english":"It matters that on the day when we first undertook this, we thought only of how it was to be carried out; but in the days that follow, and especially on that day when its solemnity is celebrated, we not only consult with cautious foresight about its future—how it ought thereafter to be conducted—but we also recall with anxious remembrance its past—how it was carried out—so that we may imitate ourselves in good deeds, and if any things deserving blame have passed by, we take care that they not be repeated, and we take care that they be forgiven; and the devil's accusation, where we can, we avoid by the diligence of right action; where we cannot, we overcome by the piety of confession. For just as future sins are committed by neglecting righteousness, so past sins are confirmed by defending unrighteousness. Therefore, just as charity looks ahead that they not be committed, so humility deletes those already committed: so that what cannot now be prevented from being admitted by right action may at least be dismissed by not being proud. For we have learned to say to our Father who is in heaven, Forgive us our debts, as we also forgive our debtors (Mt 6:12). And that we may be able to say this truthfully, we must surely also love our enemies—whom, however, we ought not to have unless justice compels it. For if men are enemies to us on account of our own evils, we must not be concerned to forgive them their debts, but rather must fear lest we repay them. Since if they hate us by the merit of our iniquity, we are debtors to them, not they to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"CAPUT II. — 2. Debitoribus suis ignoscit. Die ergo isto solemni cpiscopatus mci, prius paucis alloquar debitores meos, qui mihi nescientes apud Deum suffragantur, dum faciunt debita quae demittam, ut et mea mihi debita dimitti promerear. Vobis itaque dico sive præsentibus, sive absentibus, quibus inimicus efficior vcrum praedicans, quibus consulendo videor onerosus, quorum requirens utilitatcm cogor offendcre voluntatem: Nolite esse sicut equus et mulus, non habentes intellectum (Psal. xxxi, 9). Nam et hæc jumenta cos maxime calce morsuque appetunt, a quibus curantur, ut curentur eorum vulnera contrectantur. Non parcis, non parco: adversaris, adversor: rcsislis, resisto. Lucta nos comparat, sed causa separat. Tu inimicus es medico, ego morbo: tu diligentioc meæ, ego pestilentiæ tuæ. Retribuebant, inquit, mihi mala pro bonis; ego autem orabam (Psal. XXXIV, 12). Quid orabat, nisi, Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 31)? Cum vobis, inquit, detraxerint, et dixerint omne mulum adversum vos propter justitiam, gaudete et exsultate, quoniam merces vestra multa est in cœlis (Matth. v, et 12). Vos tamen corrigite perversitatem vestram, agnoscite charitatem nostram; reddite dilectionem dilectioni: nolumus majorem cum vestra perditione mercedem. Hæc debitoribus mcis, quibus dimitto, ut dimittatur mihi, nunc pauca suffecerint.","english":"CHAPTER II — 2. He forgives his debtors. On this solemn day of my episcopate, therefore, I shall first address a few words to my debtors, who, without knowing it, plead for me before God, in that they pay the debts which I remit, so that I may deserve to have my own debts forgiven. To you, then, I speak, whether present or absent — you to whom I become an enemy by preaching the truth, to whom I seem burdensome by giving counsel, whose will I am forced to offend by seeking your good: Be not as the horse and the mule, which have no understanding. For these beasts also attack most with hoof and bite those by whom they are tended, so that their wounds may be tended and touched. You do not spare, I do not spare; you oppose, I oppose; you resist, I resist. The struggle joins us, but the cause separates us. You are an enemy to the physician, I to the disease; you to my diligence, I to your pestilence. They repaid, it says, evil for good; but I prayed. What did he pray, except, Father, forgive them, for they know not what they do? When they have reviled you, it says, and spoken every evil against you for righteousness' sake, rejoice and be glad, for your reward is great in heaven. Yet do you correct your perversity, acknowledge our charity; return love for love: we do not wish a greater reward at the cost of your perdition. These few words will now suffice for my debtors, to whom I forgive, that it may be forgiven me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"CAPUT III. — 5. In gratiam cum eis redire cupitt in quorum forte offensionem incurrit. Deinceps alloquendi sunt paululum etiam illi quibus debitor sum. Nam sicut ait Apostolus, Græcis et Barbaris, sapientibus et insipientibus debitor sum (Rom. i, 14). Nam talis debitor etiam ego pro mearum virium exiguitate dispensationisqne portiuncula. non quibusdam, sed omnibus sum. Verum nunc de his debilis loquor, quæ mihi dimitti, non a me exigi cupio. Neque enim sic tumore vanæ mentis extollor, ut audeam dicere, ex quo hujus muneris sarcinam porto, nullum hominem a me perperam læsum. Hoc cuilibet homini tam multis et tam molestis actibus occupato atque distento, ne dicam impossibile, certe difficile est: quanto Inagis mihi, qui novi infirmitatem Olea In, quam cum mcis et pro me vestris orationibus diebus ac noctibus offero sanandam Domino Deo nostro?","english":"CHAPTER III — 5. He desires to be reconciled with those whom he has perhaps offended. Next I must address a few words also to those to whom I am a debtor. For as the Apostle says, I am a debtor to Greeks and barbarians, to the wise and the foolish (Rom. 1:14). For such a debtor am I also, according to the smallness of my strength and the little portion of my stewardship—a debtor not to some, but to all. But now, as one weak, I speak of those debts which I desire to have forgiven me, not exacted from me. For I am not so lifted up by the swelling of vainglory as to dare to say that, since I began to bear the burden of this office, I have wrongfully injured no man. For any man, however occupied and stretched by so many and so troublesome activities, this is—not to say impossible—certainly difficult; how much more for me, who know the weakness of my own heart, which I offer with my own and with your prayers, day and night, to our Lord God to be healed?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Diversarum ergo curarum æstibus ac difficultatibus conturbatus, si quem forte non ut poscebat audivi, si quem tristius quam opus crat aspexi, si in quem verbum durius quam oportebat emisi, si quem cordc contribulatum ct opis indigum responsionc incongrua conturbavi, si quem pauperem mihi forte in aliud intento importunius instantem vel prætermisi, vel distuli, vel etiam nutu aspero contristavi; si cui dc me falsi aliquid tanquam homini de homine suspicanti justo acerbius indignatus sum, si quis in sua conscientia non agnovit quod de illo humanitus suspicatus sum; vos quibus pro his atque hujusmodi offensis esse me fateor debitorem, simul me vestrum credite dilectorem I. Nam pullos, quos fovet, sæpe in angustiis, sed non toto pedis pondere calcat et mater, nec ideo desinit esse mater. Dimittite, ut dimittatur vobis. Dimittite amanti. vos debita difficultatis, qui nee contra inimicos debita tenere debetis crudelitatis. Ad summam, omnes. obsecro, commendato, vos, Domino curam pro vobis mcam: hinc enim juste expeto pro me vestram; ut quidquid mearum est in præteritum offensionum propitius ignoscat, non severus agnoscat. Quod mihi deinceps temporis sub hac sarcina erit, iter agentem re. gat, et suis oculis placentem vobisque utilem faciat; ut non horrorem ac poenam meam, sed gaudium et coronam meam vos ejus conspectus inveniat.","english":"Disturbed, then, by the surging tides and difficulties of various cares—if perhaps I have not heard someone as I ought, if I have looked at someone more harshly than was fitting, if I have let fall a word against someone more harshly than was proper, if I have troubled someone grieved in heart and in need of help with an incongruous reply, if when I was intent on something else I have either passed over someone poor who was pressing upon me importunately, or put him off, or even saddened him with a harsh nod; if I have been more bitterly angry than was just against someone who suspected something false about me, as one man suspecting another, if someone has not recognized in his own conscience what I had humanly suspected about him—you, to whom I confess I am a debtor for these and such offenses, believe at the same time that I am your loving friend. For the mother hen, too, often presses her chicks in tight places, but not with the full weight of her foot, nor does she therefore cease to be a mother. Forgive, that it may be forgiven you. Forgive one who loves you, you who owe even to enemies the debt of not holding on to cruelty. In sum, I beseech all of you: having commended my care for you to the Lord, commend your care for me to him; hence I justly ask in return your care for me, that whatever offenses of mine belong to the past he may mercifully forgive, not sternly acknowledge. And whatever time remains to me hereafter under this burden, may he guide me as I journey, and make me pleasing in his eyes and useful to you; so that the sight of him may find you to be not my dread and punishment, but my joy and crown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"SERMO CCCLXXXIV.\n\nDe Trinitate, aive de Scripturis veteribus et novis contra Arianos.\n\nCAPUT PalMUM. — i. Deus, quid sit. Sancta et divina eloquia, fratres, jugiter, imo quotidie nobis salubriter recitantur, ut animæ nostræ pascantur: in futuro autem sæculo æternis epulis saginentur; dicente propheta, Satiabor dum manifestabitur gloria tua (Psul. xvi, 45). Qualis sit autcm hæc gloria futura, et quibus divitiis floreat, quantoque splendore præfulgeat, laudare possumus, explicarc non possumus. Quare? Quia legimus, Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus di/igentibus se (I Cor. u, 9). Si igitur tanta et talia sunt bona aeterna coelestia, quæ Dominus omnipotens præparavit sanctis suis catholicis et fidelibus populis; quid est ipse Deus, qui talia et tanta præparavit? Quid est, inquam, omnipotens Deus? quid, nisi inæstimabilis, ineffabilis, incomprehensibilis, ultra omnia, extra omnia, præter omnia? Omnem enim creaturam suam excedit, omnem facturam praeterit, universa praecellit. Si enim quæras magnitudinem, major est; si pulchritndinem, pulchrior; si dulcedinem, dulcior; si splendorcm, fulgidior; si justitiam, justior; si fortitudinem, fortior; si pietatem, clementior.","english":"SERMON CCCLXXXIV.\n\nOn the Trinity, or on the Old and New Scriptures, against the Arians.\n\nFIRST CHAPTER. — 1. What God is. The holy and divine utterances, brothers, are read to us continually, indeed daily, for our health, so that our souls may be fed; but in the world to come they shall be fattened with eternal banquets, as the prophet says, I shall be satisfied when your glory shall be made manifest (Ps. xvi, 15). But what this future glory is like, and with what riches it flourishes, and with how great a splendor it shines forth, we can praise but we cannot explain. Why? Because we read, Neither has the eye seen, nor the ear heard, nor has it entered into the heart of man, what God has prepared for those who love him (1 Cor. ii, 9). If, then, such and so great are the eternal heavenly goods which the almighty Lord has prepared for his holy catholic and faithful peoples, what is God himself, who has prepared such and so great things? What is almighty God, I say? What is he, except inestimable, ineffable, incomprehensible, beyond all things, outside all things, above all things? For he exceeds all his creation, he surpasses every made thing, he excels over all things. For if you seek magnitude, he is greater; if beauty, more beautiful; if sweetness, sweeter; if splendor, more radiant; if justice, more just; if strength, stronger; if piety, more merciful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Nulla enim ratio patitur, ut vel factura factori suo æquetur, vel opus artifici comparetur: sicut legitur in propheta, Qui fecit fortia, fortior est; et qui fecit pulchra, pulchrior illis eat (Sap. XIII, 5).\n\nCAPUT II. — i. Trinitas unus Deus. Arianorum error. In sole tria inseparabilia. In igne quoqne tria inseparabilia. Sic autem hujus unicæ deitatis praecelsa insignia prædicamus, ut tamen non sicut Judæi, sed sicut Christiani. Trinitatis divinæ mysteria pariter fateamur. Sicut enim omnipotens at ineffabilis l'ater est, ita omnipotens et incomprehensibilis Filius: ita etiam Spiritus sanctus in Patre et Filio indiscrete connexus, ineffabilis atque immensus cst. Pater enim et Filius et Spiritus sanctus, unus omnipotens Deus, unus in trinitate. unus in potestate, unitas, trinitas, sempiterna majestas, unum poiens per omnia, et trinitas in unitate, et unitas in trinitate consistit: sed nec trinitas dividitur, nec unitas scparatur. Hac igitur catholica fide armati atque instructi, charissimi, nefandos Arianos hærreticos, qui se hoc tempore impie jactitant, et multos Christianos nostros seducendo corrumpunt atque decipiunt, breviter rercontemur, quoinodo orant Dominum, qui semiunt contra Dominum.","english":"For no reason allows either that the creature be equated with its maker, or that the work be compared to its craftsman: as it is read in the prophet, He who made the strong is stronger; and he who made the beautiful things is more beautiful than they (Wisdom 13:5).\n\nCHAPTER II. — 1. The Trinity is one God. The error of the Arians. In the sun there are three inseparable things. In fire also there are three inseparable things. But we proclaim the exalted insignia of this unique deity in such a way that we do so not as Jews, but as Christians. Let us equally confess the mysteries of the divine Trinity. For just as the Father is almighty and ineffable, so the Son is almighty and incomprehensible; so also the Holy Spirit, inseparably joined in the Father and the Son, is ineffable and immeasurable. For the Father and the Son and the Holy Spirit are one almighty God, one in trinity, one in power, unity, trinity, eternal majesty, one powerful through all things; and the trinity consists in unity, and the unity in trinity: but neither is the trinity divided, nor is the unity separated. Armed and instructed, therefore, with this catholic faith, dearest ones, let us briefly refute the abominable Arian heretics, who in this time impiously boast of themselves and, by seducing many of our Christians, corrupt and deceive them, in that they pray to the Lord while they rise up against the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Respondent nobis, dicentes: Oramus Dominum utique in trinitate, sed ut legimus, Patrem majorem, Filium minorem, Spiritum sanctum inferiorem, quia ipse Christus dicit, Pater major est me (Joan. XIV, 28).\n\nCAPUT III. - Ilis respondemus, Sic, inquam, oratis et colitis Deum? Sic plane; sic legimus, siccolimus, sic oramus. Ad hos dicimus: Si ergo iia Deum colitis et oratis, hoc non est Deum magnum unum colere et rogare, sed tres deos facere: et ubi est quod in lege divina legitur, Audi, Israel; Dominus Deus tuus, Deus unus est? Et iterum alibi ait, Dominum Deum tuum adorabis, et illi soli Bert'ies (Deut. VI, 4, 5, 13). Si enim aliud est Pater, aliud Filius, aliud Spiritus sanctus; jam non est una trinitas, sed divisa potestas. Quomodo autem discrepans potestas stare potest, cum juxta quod in Evangelio legimus, Domus tn semetipsa divisa vel regnum, stare non potest (Matth. xii, 25)? Quomodo autem divinitas a semetipsa discernitur. cum lucis splendor autsolis calor nullatenus separetur? Ecce cnim sicut vidcmus, in sole tria sunt, et separari omnino non possunt. Quæ autem tria sunt videamus: cursus, splendor, et calor. Videmus enim solem in caelo currentem, fulgentem, calentem. Hivide ergo, si potes, ariane, solem, et tum demuin divide Trinitatem. Sed fortassis de sole discernendo difficilis est ratio, quia in cœlo est, et a nobis longe positus est.","english":"They answer us, saying: We pray to the Lord indeed in the Trinity, but as we read, the Father is greater, the Son lesser, the Holy Spirit lower, because Christ himself says, The Father is greater than I (John 14:28).\n\nCHAPTER III. — To them we respond: So, I say, do you pray to and worship God? So indeed; so we read, so we worship, so we pray. To these we say: If therefore you thus worship and pray to God, this is not to worship and invoke one great God, but to make three gods: and where is what is read in the divine law, Hear, Israel; the Lord your God, God is one? And again elsewhere he says, You shall adore the Lord your God, and him only shall you serve (Deut 6:4, 5, 13). For if the Father is one thing, the Son another, and the Holy Spirit another; now it is not one Trinity, but a divided power. But how can a discrepant power stand, when, according to what we read in the Gospel, a house or kingdom divided against itself cannot stand (Matt 12:25)? How then is the Godhead distinguished from itself, when the splendor of light or the heat of the sun is in no way separated? For behold, just as we see, in the sun there are three things, and they cannot be separated at all. But let us see what these three things are: course, splendor, and heat. For we see the sun in heaven running, shining, warming. Divide, therefore, if you can, O Arian, the sun, and then at last divide the Trinity. But perhaps the reasoning about dividing the sun is difficult, because it is in heaven, and is placed far from us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Ecce aliud proponimus elementum quod minus est, et in terra nobiscum est: ignem dico, qui in manibus nostris habetur, et tamen non dividitur. Et ignis enim tria habet. et dividi non potest: hoc est, motum, luccm et fervorem. Si igitur, nefande hæretice, dividere non potes creatum solem et ignem, quomodo potes dividere Deum omnium creatorem?\n\nCAPUT IV. — 3. Scripturarum testimonia de divina Trinitate. Fidei catholicæ encomium. Audi autem et disce hanc magnam ct unicam Triniiatem ab exordio generis humani fuisse ostensam. Audi in Lege et Prophetis, in Psalmis et in Evangelio, audi in Apostolo procul dubio declaratam. Andi, inquam, in Genesi: Fecit Deus hominem ad imaginem Dei. Ut simul ostenderet inseparabilem Trinitatem, ait in eo libro, Et Spiritus Dei ferebatur super aquas (Gen. I, 27, 2). Andi prophetam dicentem ex persona Christi: Spiritus Domini super me, propter quod unxit me, evangelizare pauperibus misit me (Isai. LXI, 1). Audi in Psalmis, Verbo Domini cæli firmati sunt, et spiritu oris ejus omnis virtus eorum (Psal. XXXII, 6): ct iterum, Hedde mihi laetitiam salutaris tui, et spiritu principali confirma me (Psal. L, 14). Audi hoc idem in Evangelio confirmatum: Dominus Christus Apostolis dicit, Data est mihi omnis potestas in cœlo et in terra: euntes baptizate omnes gentes in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, et 19).","english":"Behold, we set before you another element that is less, and is on earth with us: I mean fire, which is held in our hands, and yet is not divided. For fire also has three things, and cannot be divided: that is, motion, light, and heat. If therefore, wicked heretic, you cannot divide the created sun and fire, how can you divide God, the creator of all things?\n\nCHAPTER IV. — 3. The testimonies of the Scriptures concerning the divine Trinity. A praise of the catholic faith. But hear and learn that this great and unique Trinity was shown from the beginning of the human race. Hear in the Law and the Prophets, in the Psalms and in the Gospel, hear in the Apostle that it is declared beyond doubt. Hear, I say, in Genesis: God made man in the image of God. That he might at the same time show the inseparable Trinity, he said in that book, And the Spirit of God was borne over the waters (Gen. 1:27, 2). Hear the prophet speaking in the person of Christ: The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach the gospel to the poor (Isa. 61:1). Hear in the Psalms, By the word of the Lord the heavens were established, and by the spirit of his mouth all their power (Ps. 32:6): and again, Give me the joy of your salvation, and confirm me with the principal spirit (Ps. 50:14). Hear this same thing confirmed in the Gospel: the Lord Christ says to the Apostles, All power has been given to me in heaven and on earth: going, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:18, 19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Audi Apostolum: altitudo divitiarum sapientias et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viæ ejus! Quis enim cognovit sensum Domini? Aut quis consiliarius ejus fuit? Aut quis prior dedit illi, ct reddetur ei? Quoniam ex ipso, ct per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula sæculorum (Rom. xi, 33-36) Si igitur tam vetcribus quam novis Scripturis satis aperteque probatum est divinam unitatem esse Trinitatem inseparabilem, spretis penitus hæreticis secundum Apostolum dicentem, Hæreticum post unam correptionem devita (Tit. III, 10); jam (idcles nostros populos de ipsa fide catholica confirmemus. Nullæ quippe sunt majores divitiæ, nulli thesauri, nulli honores, nulla mundi hujus major substantia, quam cst fidcs catholica, quae peccatores homines salvat, cæcos illuminat, infirmos curat, catechumenos baptizat, fideles justificat, poenitentes reparat, justos augmentat, martyres coronat, virgines, viduas et conjugales casto pudore conservat, clericos ordinat, sacerdotes consecrat, regnis coelestibus praeparat, in aeterna hæreditate cum Angelis sanctis communicat. Sicut ipse Dominus promittendo confirmat: In resurrectione neque nubunt, neque uxores ducunt, sed erunt æquales Angelis Dei (Matth. XXII, 30); per Christum Dominum nostrum.","english":"Hear the Apostle: O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and how untraceable his ways! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it shall be repaid to him? For from him, and through him, and in him are all things: to him be glory forever and ever (Rom 11:33-36). If, therefore, both by the old and the new Scriptures it has been proved sufficiently and plainly that the divine unity is an inseparable Trinity, with heretics utterly spurned, according to the Apostle who says, Avoid a heretic after one admonition (Tit 3:10), let us now strengthen our faithful peoples concerning the catholic faith itself. For there are no greater riches, no treasures, no honors, no greater substance of this world than the catholic faith, which saves sinners, enlightens the blind, heals the weak, baptizes catechumens, justifies the faithful, restores the penitent, increases the just, crowns martyrs, preserves virgins, widows, and married persons in chaste modesty, ordains clerics, consecrates priests, prepares for the heavenly kingdoms, and shares in the eternal inheritance with the holy angels. As the Lord himself confirms by his promise: In the resurrection they neither marry nor are given in marriage, but they shall be equal to the angels of God (Mt 22:30); through Christ our Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"SERMO CCCLXXXV *.\n\nDe amore hominis in hominem.\n\nCAPUT PRIMUM.— 1. Amor hominis alius rectus, alius perversus. Non solum in Novo, sed eliam in Veteri Testamento admonemur, fratres dilectissimi, qualiter perfectam charitatem tenere debeamus. Sic anim ipse Dominus in Evangelio dixit: Diliges proximum tanquam te ipsum (Matth. XXII, 59). Tractemus ergo aliquantum de amore hominis in hominem: quia sunt amores hominum perversi. Ipse perverse amat alterum, qui et se perverse amat: qui autem recte se amat, et alterum recte amat. Verbi gratia, sunt amores flagitiosi, detestabiles: amores adulterorum, amores corruptorum, immundi amores. Malos amores detestantur omnes leges humanæ, et leges divinæ. Remove ergo istos illicitos, quæramus licitos.\n\nLiciti amoris gradus. Incipit licitus amor aconjugio; sed adhuc carnalis est. Videtis quia communis est cum pecoribus: et passeres illi qui personant, habent conjugia, et nidos faciunt, simul ova confovent, simul pullos nutriunt. Licitus quidem amor iste in hominibus, sed videtis quia carnalis cst. Secundus amor filiorum est; sed adhuc ipse carnalis est. Non enim est laudandus qui amat filios, sed detestandus qui non amat. Pro magno enim laudaturus sum in homine, quod video in tigride? Serpentes amant filios suos, leones et lupi ainant filios suos. Noli ergo magnum putare, quod amas filios tuos. Adhuc in hoc amore scrpentibus compararis.","english":"SERMON 385.\n\nOn the love of man for man.\n\nCHAPTER ONE.— 1. The love of man is one kind right, another perverse. Not only in the New, but also in the Old Testament, we are admonished, dearly beloved brethren, how we ought to hold perfect charity. For thus the Lord himself said in the Gospel: Thou shalt love thy neighbor as thyself (Matt. 22:39). Let us therefore treat somewhat of the love of man for man, because there are perverse loves of men. He loves another perversely who also loves himself perversely; but he who loves himself rightly also loves another rightly. For example, there are shameful loves, detestable loves: the loves of adulterers, the loves of the corrupt, unclean loves. All human laws and divine laws detest evil loves. Remove therefore these illicit loves; let us seek those that are lawful.\n\nThe degrees of lawful love. Lawful love begins with marriage, but as yet it is carnal. You see that it is common with the beasts; and those sparrows that chirp have marriages, and make nests, together they warm the eggs, together they feed the chicks. This love is indeed lawful in men, but you see that it is carnal. The second love is that of children, but it too is carnal. For he who loves his children is not to be praised, but he who does not love them is to be detested. For would I praise as a great thing in a man what I see in a tiger? Serpents love their young, lions and wolves love their young. Do not therefore think it a great thing that you love your children. In this love you are still compared to serpents.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Si non amaveris, a serpentibus vinceris. Honestosamores jam dico: illos enim flagitiosos exclusi. Alius amor qui est propinquorum, jam iste videtur proprius hominum, si non sit consuetudinis. Nam major est amor qui extenditur ultra propinquos, quam qui tenetur inter propinquos. Qui amat propinquos suos, adhuc sanguinem suum amat. Amet alios qui non sunt propinqui, suscipiat peregrinum; jan - inultum dilatatus est amor iste. Tantum autem crescit, ut a conjuge ad filios, a filiis ad propinquos, a propinquis ad extraneos, ab extraneis ad inimicos perveniat. Sed ut perveniat illuc, multos habet gradus.\n\nCAPUT II. — 3. Amicitia alia consuetudinis, alia rationis. De amicitia ergo vidcle quid dicam. Sunt amici, excepta amicitia, quæ nec amicitia dicenda est, quam facit mala conscientia. Sunt enim homines qui pariter mala committunt, et ideo videntur sibi conjuncti, quia conscientia mala ligati sunt: excepta ergo ista nefaria amicitia, est quædam amicitia adhuc carnalis per consuetudinem cohabitandi, colloquendi, simul conversandi; ut contristetur homo, quando descritur ab amico, cum quo solet colloqui, ct habere conjunctiones. Conveniunt duo homines, ambulant secum triduo, et jam nolunt a se recedere.","english":"If you do not love, you are conquered by serpents. I now speak of honorable loves; for I have excluded the shameful ones. Another love is that of relatives; this indeed seems proper to men, if it is not [merely] of habit. For greater is the love that extends beyond relatives than that which is confined among relatives. He who loves his relatives still loves his own blood. Let him love others who are not relatives; let him receive the stranger; already this love has been enlarged. But it grows so much that it reaches from a spouse to children, from children to relatives, from relatives to strangers, from strangers to enemies. But in order to reach there, it has many steps.\n\nCHAPTER TWO.— 3. Friendship is one kind of habit, another of reason. Concerning friendship, then, see what I say. There are friends—excepting that friendship which is not even to be called friendship, which an evil conscience makes. For there are men who commit evils together, and therefore seem to themselves joined, because they are bound by an evil conscience. Excepting, then, this nefarious friendship, there is a certain friendship still carnal, through the habit of living together, conversing, and associating together; so that a man is saddened when he is deserted by a friend with whom he is accustomed to converse and to have associations. Two men meet, they walk together for three days, and now they do not wish to part from each other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Et ista quædam amicitiae dulcedo est: honesta quidem; sed adhuc discutiamus illam, quia gradus amoris hujus quærimus; et videamus quousque pervenerimus, usque ad amicitiam talem qualem dixi. Est ergo ista amicitia consuetudinis, non rationis. Habent iliam et pecora. Duo equi manducent simul, desiderant se: si alia die praecedat unus, festinat alter, desiderans quasi amicum suum: vix regitur a sessore; et Lam.. diu impetu suo provocat, quousque perveniat. Cum pervenerit ad eum qui præcessit, sedatur: pondus illum ferebat, pondere amoris urgebatur; venit lanquam ad locum suum, et conquievit. Adhuc et ista amicitia consuetudinis est in pecoribus: surgamus adhuc et ab ista. Est alia superior amicitia, non con. suetudinis, sed rationis, qua diligimus hominem propter fidem ct mutuam benevolentiam in ista vita mortali. Hac superius quidquid jam invenerimus, divinum est. Incipiat homo amare Dium, et non amabit in homine nisi Deum.","english":"And this is a certain sweetness of friendship: honorable indeed, but let us still examine it, because we are seeking the degrees of this love; and let us see how far we have come, even to such friendship as I have described. This friendship, then, is of habit, not of reason. Even beasts have it. Two horses feed together, they long for one another; if on another day one goes ahead, the other hurries, longing for him as for his friend; he is scarcely controlled by his rider, and for a long time urges on his own impulse until he arrives. When he has come to the one who went ahead, he is calmed; he was bearing him as a weight, he was pressed by the weight of love; he came as to his own place, and rested. Still even this friendship of habit is in beasts: let us rise still further, even from this. There is another, higher friendship, not of habit, but of reason, by which we love a man because of faith and mutual goodwill in this mortal life. Whatever we have already found above this is divine. Let man begin to love God, and he will love nothing in man except God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"CAPUT III. — 4. Amicitiæ amor gratuitus. Videat enim Charitas vestra primum amicitiæ amor qualiter debeat esse gratuitus. Non enim propterea dehcs habere amicum, vel amare, ut aliquid tibi præstet. Si propterea illum amas, ut praestet tibi vel pecu. niam, vel aliquod commodum temporale; non illum amas, sed illud quod praestat. Amicus gratis aman. dus est. propter sese, non propter aliud. Si hominem te hortatur amicitiæ regula, ut gratis diligas; quam gratis amandus est Deus, qui jubet ut hominem diligas? Nihil delectabilius Deo. Nam in homine sunt quæ offendant; per amicitiam tamen cogis te, ut etiam illa quæ offendunt in homine toleres propter amicitiam: si ergo non debcs propter quædam toleranda dissolvere hominis amicitiam; Dei amicitia quibus rebus debet cogi, ut dissolvatur a te? Nihil invenis delectabilius Dco. Deus non est uude te offendat, si tu eum non offendas: nihil illo pulchrius, nihil illo dulcius Sed dicturus es mihi: Non illum video; quomodo sum amaturus quem non video? Ecce quomodo discis amare quem non vides: modo ostendo unde coneris videre, quod istis oculis non potes videre. Ecce amas amicum; quid in illo amas? Gratis eum amas. Sed forte amicus iste tuus, ut alia omittam, senex homo est: fier i enim potest ut habeas amicum senem. Quid amas in sene? Incurvum corpus, album caput, rugas in fronte, contractam maxillam? Si corpus quod vides,.","english":"CHAPTER III — 4. The gratuitous love of friendship. For let your Charity see first how the love of friendship ought to be gratuitous. For you ought not for this reason to have a friend, or to love him, so that he may provide you something. If you love him for this reason, that he may provide you money or some temporal advantage, you do not love him, but that which he provides. A friend is to be loved gratuitously, for his own sake, not for something else. If the rule of friendship urges you to love a man gratuitously, how gratuitously is God to be loved, who commands you to love a man? Nothing is more delightful than God. For in a man there are things that offend; yet through friendship you compel yourself to tolerate even those things in a man that offend, for the sake of friendship. If, therefore, you ought not to dissolve a man's friendship because of certain things that must be tolerated, by what things ought God's friendship to be compelled to be dissolved by you? You find nothing more delightful than God. God is not such that he offends you, if you do not offend him; nothing is more beautiful than he, nothing more sweet. But you will say to me: I do not see him; how shall I love one whom I do not see? Behold how you learn to love one whom you do not see: I now show you whence you may strive to see what you cannot see with these eyes. Behold, you love a friend; what do you love in him? You love him gratuitously. But perhaps this friend of yours, to pass over other things, is an old man; for it can happen that you have an old friend. What do you love in an old man? His bent body, his white head, the wrinkles on his brow, his shrunken jaw? If it is the body that you see,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"nihil deformius prae senectute: et tamen aliquid amas, et corpus quod vides non amas, quia deforme est. Unde vides quod amas? Si cnim quæram a te, Quare amas? responsurus es mihi, Homo ast fidelis. Ergo fidem amas. Si fidem amas; quibus oculis videtur fides, ipsis oculis videtur Deus. Incipe ergo amare Deum, et amabis hominem propter Deum.\n\nCAPUT IV. — 5. Deus gratis diligendus. Audile magnum testimonium. Diabolus certe accusator sanctorum est: et quia non apud talem judicem cogit quem fallat, non potest in nos crimina falsa dicere. Novit apud quem dicat. Quia ergo falsa contra nos non potest dicere, quaerit vera quae dicat. Ideo tentat ut habeat quod dicat. Hic ergo adversarius noster, qui nobis invidet regnum coelorum, qui non vult ut ibi simus, unde ipse dejectus est: Numquid, inquit, Job gratis colit Deum (Job. I, 9)? Adhuc ad hoc provocamur ab adversario, ut gratis Deum colamus, quando ille quærens quod objiciat, pro magno se putavit invenisse quia dixit, Numquid gratis Job colit Deum? Non quia viderat cor ipsius, sed quia videbat divitias ejus. Cavere debemus ne ad praemium diligamus Deum. Quid enim? Propter praemium dilecturus es Deum? Quale præmium est quod tibi daturus est Deus? Quidquid tibi aliud dederit, minus est quam ipse. Colis non gratis, ut aliquid ab ipso accipias. Gratis cole, et ipsum accipies. Se enim servat tibi Deus, quo fruaris.","english":"nothing is more deformed than old age; and yet you love something, and you do not love the body you see, because it is deformed. From where do you see what you love? For if I should ask you, Why do you love? you will answer me, The man is faithful. Therefore you love faith. If you love faith, by those same eyes by which faith is seen, God is seen. Begin, then, to love God, and you will love man for the sake of God.\n\nCHAPTER IV — 5. God is to be loved freely. Hear a great testimony. The devil is certainly the accuser of the saints; and because he does not plead before such a judge as he can deceive, he cannot bring false charges against us. He knows before whom he speaks. Since, therefore, he cannot speak false things against us, he seeks true things to say. So he tempts us that he may have something to say. This adversary of ours, then, who envies us the kingdom of heaven, who does not wish us to be there whence he himself was cast down, says: Does Job worship God for nothing? (Job 1:9). We are still provoked to this by the adversary, that we should worship God for nothing, since he, seeking something to object, thought he had found a great thing when he said, Does Job worship God for nothing? Not because he had seen his heart, but because he saw his riches. We must beware lest we love God for a reward. For what then? Will you love God for a reward? What reward is it that God will give you? Whatever else he has given you is less than himself. You worship not for nothing, so that you may receive something from him. Worship for nothing, and you will receive himself. For God keeps himself for you, that you may enjoy him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Et si amas quæ fecit, qualis est ille qui fecit? Si pulcher est mundus, qualis est artifex mundi? Evelle ergo cor tuum ab amore creaturae, ut inhæreas Creatori, et dicas quod in Psalmo scriptum est, Mihi autem adhærere Deo, bonum est.\n\nCAPUT V. — 6. Creaturam deserto Creatore diligere, adulterare est. Si autem deseris eum qui te fecit, et amas illa quæ fecit, deserto illo qui te fecit, adulter es. Sic clamat Epistola Jacobi, adulteros appellans, Adulteri. Et unde adulteri? Quaeris unde? Nescitis, inquit, quia amicitia hujus mundi inimica eat Dei? Quicumque ergo voluerit amicus esse sæculi hujus, inimicus Dei constituitur (Jacobi IV, et 5). Expressit quid dixit, Adulteri. Anima, deserto Creatorc, amans creaturam adultera est. Illius enim amore nihil castius, nihil delectabilius. Illo deserto, hoc amplectenJo, efficeris immunda. anima, ut illius amplexibus digna sis, dimitte ista, et illi inhære gratis. Nam inde dixit Psalmus: Mihi autem adhærere Deo, bonum est. Versu priore sic dixit: Perdidisti omnes qui fornicantur aba te (Psal. LXXII, 28, 27). Et quasi ostenderet quae sit fornicatio, subjecit: Mihi autem adhærere Deo, bonum eat. Nihil aliud volo, sed ipsum. Adhaerere illi, hoc est bonum meum, hoc gratuitum bonum meum. Ideo et gratia dicitor, quia gratis constat.","english":"And if you love the things he made, what is he like who made them? If the world is beautiful, what is the craftsman of the world like? Therefore tear your heart away from the love of the creature, so that you may cling to the Creator, and say what is written in the Psalm: But for me, to cling to God is good.\n\nCHAPTER V. — 6. To love the creature with the Creator forsaken is to commit adultery. But if you forsake him who made you, and love those things which he made, having forsaken him who made you, you are an adulterer. So the Epistle of James cries out, calling them adulterers: Adulterers. And from what are they adulterers? You ask from what? Do you not know, it says, that friendship with this world is enmity with God? Whoever therefore wishes to be a friend of this world is made an enemy of God (James IV and 5). He has expressed what he said: Adulterers. The soul, with the Creator forsaken, loving the creature, is an adulteress. For nothing is more chaste than love of him, nothing more delightful. With him forsaken, embracing this, you are made unclean. Soul, that you may be worthy of his embraces, dismiss these things, and cling to him freely. For this is why the Psalm said: But for me, to cling to God is good. In the preceding verse it said thus: You have destroyed all who fornicate from you (Ps. LXXII, 28, 27). And as if to show what fornication is, it added: But for me, to cling to God is good. I want nothing else, but him. To cling to him, this is my good, this is my free good. Therefore it is also called grace, because it costs nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Cum ergo coeperis Deum amare gratis, securitas est: quia et amicum gratis amas, et ad hoc eum amas, ut tecum amet Deum. Attendite enim ipsam amicitiam vulgarem, unde coepimus, per quam gradus fecimus; attendite illum. Amat maritus uxorem, et uxor maritum: sine dubio et ille illam, et illa iIlum salvum vult. Vult illum habere incolumem, vult illum habere felicem. Ad loc amat, quia ipsa vult incolumis esse et felix: quod sibi vult, hoc illi vult. Amat lilios: quisnam vult, nisi salvos habere filios suos? Amat amicum: quis nisi incolumem habere vult? adeo ut, si forte contingat illi aliquid, contremiscat, contristetur, conturbetur, currat, accedat: cum accesserit, plangit. Quid ergo vult? Salvum habere. Si ergo omnis qui amat, salvum vult habere quod amat; si intelligat quæ sit vera salus, incipit illam amare in se, et ipsam cogitur veram amare et in amico.","english":"When, therefore, you have begun to love God freely, there is security: because you also love a friend freely, and you love him for this purpose, that he may love God with you. For consider that ordinary friendship itself, from which we began, through which we made our steps; consider it. A husband loves his wife, and a wife her husband: without doubt both he wishes her safe and she wishes him safe. She wishes to have him unharmed, she wishes to have him happy. She loves him for this reason, because she herself wishes to be unharmed and happy: what she wishes for herself, this she wishes for him. She loves her children: who does not wish to have his children safe? She loves a friend: who does not wish to have him unharmed? To such a degree that, if perhaps something happens to him, she trembles, grieves, is disturbed, runs, approaches; when she has approached, she weeps. What then does she wish? To have him safe. If, therefore, everyone who loves wishes to have safe what he loves; if he understands what true safety is, he begins to love it in himself, and is compelled to love the true safety also in a friend.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"CAPUT VI.—7. Salus vitæ hujus quam vuua. Si ccu!is carneis quæris Deum, vide tres pueros de igne Ii.. heratos (Dan. III). Si fide quæris Deum, vide Machabæos in ignecoronatos (II Machab. VII). Salus ergo illa amanda est, ista utenda. Hæc enim ad usum necessaria est: nam transitura est. Non enim vera salus est, fratres, quam dicunt medici. iEgrotamus quodam modo: nam ægritudo perpetua est in ista fragilitate carnis. Putatis enim tunc hominem aegrotare, quando frebricitat; et sanum esse, quando esurit? Sanus est, dicitur. Vis videre quantum malum est esurire? Dlmitte illum sine medicamento septem diebus, occiditur. Sed quia ponis quotidie medicamentum, vivit. Medicamentum autem famis, cibus est; medicamentum sitis, potus est; medicamentum lassitudinis, somnus est; medicamentum sessionis, deambulatio est; medicamentum deambulationis, sessio est; medicamentum fatigationis, dormitio est; medicamentum dormitionis, vigilatio est. Et vide quam imbecille sit corpus humanum: hoc ipsum adjutorium9 quod dixi, qui assumit, si in eo perseveraverit, deficit. Esuriendo cibi quærebas adjutorium: ecce adest adjutorium cibi; manducas, reficeris; si plus feceris, plus deficis. Adjutorium sitis quaerebas potum: multum bibendo offocaris, qui sitiendo urgebaris. Lassasti ambulando, sedere vis: sede perpetuo vide si non lassabis.","english":"CHAPTER VI.—7. The health of this life, which is to be used. If you seek God with the eyes of the flesh, see the three youths delivered from the fire (Dan. 3). If you seek God by faith, see the Maccabees crowned in the fire (2 Macc. 7). That health, therefore, is to be loved; this one is to be used. For this is necessary for use, for it is going to pass away. For it is not true health, brothers, which the physicians speak of. We are sick in a certain manner, for sickness is perpetual in this frailty of the flesh. For do you think a man is sick only when he has a fever, and well when he is hungry? He is well, it is said. Do you wish to see how great an evil it is to be hungry? Leave him without remedy for seven days, and he is killed. But because you apply a remedy daily, he lives. Now the remedy for hunger is food; the remedy for thirst is drink; the remedy for weariness is sleep; the remedy for sitting is walking; the remedy for walking is sitting; the remedy for fatigue is sleeping; the remedy for sleeping is waking. And see how weak the human body is: this very aid that I have mentioned, whoever takes it up, if he persists in it, fails. By being hungry you sought the aid of food: behold, the aid of food is present; you chew, you are refreshed; if you do more, you fail the more. You sought drink as an aid for thirst: by drinking much you are choked, you who were pressed by thirsting. You grew tired by walking, you wish to sit: sit perpetually, and see whether you will not grow tired.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Quidquid ergo assumpserit, ut aliud pellat, in eo ipso si perseveraverit, deficit.\n\nCAPUT VII. — 8. Vera salus vita æterna. Amicus ad salutem æternam diligendus. Charitas perfecta. Qualis est ergo ista salus, fratres, transitura, frag:lis, peritura, vana? Vere quomodo dictum est, Qum enim est vita vestra? Vapor est, ad modicum parens (Jacobi IV, 45). Qui ergo in vita ista amat animam suam, perdet eam. Qui autem in hoc sacculo odio habuerit animant suam, in vitam alternam custodit eam (Joan. XII, 25). Quæ est vita aeterna? Vera salus. Et si amicum tuum videris, quem amabas in hoc saeculo ut salvus esset, quia tu jam talem salutem desideras quae aeterna est, ad ipsam salutem diligis amicum tuum; et totum quidquid vis amico tuo praestare, ad hoc vis praestare, ut illam tecum teneat salutem. Amas enim justitiam, vis illum esse justum: amas sub Deo esse, vis et illum esse sub Deo: amas vitam aeternam, illic eum vis tecum regnare in æternum. Inimicum tuum vides illum persequi te, iniquitas est quae te persequilur. In illo irasci debes misericordia, febrit in anima.","english":"Whatever therefore it has taken up, in order to drive out something else, if it persists in that very thing, it fails.\n\nCHAPTER VII.—8. True salvation is eternal life. A friend is to be loved for eternal salvation. Perfect charity. What kind of salvation is this, then, brothers—passing away, fragile, perishable, vain? Truly, as it has been said, For what is your life? It is a vapor, appearing for a little while (James 4:14). Whoever therefore loves his soul in this life will lose it. But whoever hates his soul in this world keeps it for the life to come (John 12:25). What is eternal life? True salvation. And if you see your friend, whom you loved in this world that he might be saved, since you now desire such a salvation as is eternal, you love your friend for that salvation itself; and whatever you wish to bestow on your friend, you wish to bestow it for this end, that he may hold that salvation with you. For you love righteousness, you wish him to be righteous; you love to be under God, you wish him also to be under God; you love eternal life, you wish him to reign with you there forever. You see your enemy persecuting you—it is iniquity that persecutes you. You ought to be angry at him with mercy; he is feverish in his soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Quomodo ergo amicus hujus saeculi secundum saeculum amans animam suam, febrem vult expellere de amico suo, quem similiter amat ut se, propter præsentem salutem: sic tu quemcumque diligis, propter vitam æternam dilige; cum inveneris iram, indignationem, odium, iniquitatem, sic eoncris expellere morbum animi, quomodo amicus sacculi morbum corporis: ad hoc enim amas, ut facias quod et tu es: et erit in te perfecta charitas. Hoc si inveneris, ad hoc ama conjugem, ad hoc ama filium, ad hoc ama propinquum, vicinum, ignotum, inimicum, et erit in te perfecta charitas. Quae si fuerit in te, vincis mundum, et pellitur foras princeps mundi. Audistis enim quod ait Dominus, Princeps hujus mundi missus eat foras (Ibid. 31): quia ipse passurus erat, et per passionem suam facturus in hominibus dilectionem. Majorem hac dilectionem nemo habet, quam ut animam suam ponat pro amicis suis (Id. xv, 15). Ut ergo amaretur, prior amavit: ut in nomine ejus nemo mori timeret, prior pro ommibus mortuus est. Ad hoc ergo ut ædificaret in cordibus hominum charitatem, misit diabolum foras. Quo foras? De cordibus hominum. Cupidilas intro illum milit, charitas foras cum mittit.","english":"How then does a friend of this world, loving his soul according to the world, wish to drive a fever out of his friend, whom he loves as himself, for the sake of present health? So do you love whomever you love for the sake of eternal life. When you find anger, indignation, hatred, iniquity, strive to drive out the disease of the soul just as a friend of the world drives out the disease of the body. For you love to this end, that you may do what you yourself are, and perfect love will be in you. If you find this, love your spouse to this end, love your son to this end, love your neighbor, your acquaintance, the unknown, your enemy, and perfect love will be in you. If it is in you, you will conquer the world, and the prince of the world is cast out. For you have heard what the Lord said: The prince of this world is cast out (John 12:31), because he himself was to suffer, and by his passion to make love in men. No one has greater love than this, that he lay down his soul for his friends (John 15:13). Therefore, so that he might be loved, he first loved; so that no one might fear to die in his name, he first died for all. To this end, then, that he might build love in the hearts of men, he sent the devil outside. Outside where? From the hearts of men. Cupidity sends him within; love sends him outside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"CAPUT VIII. — 9. Conclusio. Nos vero, fratres, supra scriptos charitatis gradus cum grandi di!igentia cogitantes, non reddamus Domnino pro bonis mala. Et quia illc veniens alligavit fortem, id est diabolum, et nos omnes qui vasa ejus fuimus de potestate illius abstulit, per graliam ipsius evacuati omnibus malis, studeamus repleri abundantibus bonis, timentes illud quod ipse Dominus dixit: Cum in.mundus spiritus exierit ab homine, ambulat per loca arida, quærens requiem, et non invenit; post hæc reversus inveniens domnm, unde exiit, vacuam, adduxit secum septem spiritus nequiores se: et facta sunt hominis illius posteriora pejora prioribus (Luc. XI, 21-26). Ne ergo et nos tale aliquid patiamur, quantum possumus elaboremus, in locis viliorum virtutes inducere, ut possimus ad Dei miscricordiam pervenire.\n\nSERMO CCCLXXXVI *.\n\nDe dilectione inimicorum.","english":"CHAPTER VIII. — 9. Conclusion. But we, brothers, considering with great diligence the degrees of charity written above, let us not return evil to the Lord for good. And because he, coming, bound the strong one, that is, the devil, and took us all, who were his vessels, out of his power, by his grace let us, emptied of all evils, strive to be filled with abundant good things, fearing that which the Lord himself said: When the unclean spirit has gone out of a man, he walks through dry places, seeking rest, and does not find it; after this, returning and finding the house from which he went out empty, he brought with him seven spirits more wicked than himself: and the last state of that man became worse than the first (Luke 11:21-26). Therefore, lest we too suffer something of this kind, let us labor as much as we can to bring virtues into the places of vices, so that we may be able to attain to the mercy of God.\n\nSERMON 386.\n\nOn the love of enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"i. Charites etiam ad inimicos extendi debet. Preces ab ipso judice Christo tradilce. Dimittendum ut dimittatur nobis. Securus apud Deum, cui roganti negatur venia a fratre. Orandum pro non rogante veniatis. Intendite, fratres mei, ad charitatem, quam sic laudat Scriptura divina, ut nihil ei coaequet. Cum nos moneat Deus, ut nos invicem diligamus, numquid hoc tantum monet, ut diligas diligenlem te? Hæc est mutua dilectio, hoc non sufficit Deo: pervenire cnim voluit usque ad inimicos diligendos, dicens: Diligite inimicos cedros, benefacite eia qui oderunt vos, et orate pro eis qui vos persequuntur; ut sitis filii Patris vestri qui in cælis est, qui solem suum oriri facit super bonos et malos, qui pluit super justos et injustos (Matlh. v, et 45). Quid dicis? diligis inimicum luum? Respondebis forte: Per infirmitatem non possum. Sed prolice, et age ut possis: maxime quia oraturus es judicem, quem fallere ncmo potest, qui acturus est causam luam. Interpella ergo hunc judicem, ubi nullus tabellarius conturbat, nullus officialis removet, nullus emitur advocatus qui possit pro te preces eifundere, aut verba dicere quoe non didicisti: sed ipse Filius Dei unicus æqualis Patri, sedens ad dexteram Patris, illius assessor, tuus judex, docuit te pauca verba, quæ quivis idiota potest tenere et dicere, ct in cis constiluit tibi causam tuam; docuit tc jus coeleste quomodo preccris.","english":"i. Charity must be extended even to enemies. Prayers handed down by Christ the Judge himself. We must forgive so that we may be forgiven. He is secure before God whose request for pardon is denied by his brother. We must pray even for one who does not ask for pardon. Give heed, my brothers, to charity, which divine Scripture praises so highly that it sets nothing equal to it. When God admonishes us to love one another, does he admonish this only, that you should love one who loves you? This is mutual affection; this is not enough for God, for he willed it to reach even to loving enemies, saying: Love your enemies, do good to those who hate you, and pray for those who persecute you, that you may be sons of your Father who is in heaven, who makes his sun rise on the good and the evil, who sends rain on the just and the unjust. What do you say? Do you love your enemy? Perhaps you will answer: Through weakness I cannot. But promise, and act so that you may be able: especially since you are about to entreat a judge whom no one can deceive, who is going to plead your cause. Appeal, then, to this judge, where no courier disturbs, no official removes, no advocate is bought who can pour out prayers for you, or speak words you have not learned; but the only-begotten Son of God himself, equal to the Father, seated at the right hand of the Father, his assessor, your judge, has taught you a few words, which any unlettered person can hold and say, and in them he has established your case for you; he has taught you the heavenly law of how you should pray.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Sed forsitan respondebis: Per quem peto? per me, an per alium? Qui te docuit orare, ipse pro te allegat precem, quia tu reus eras. Gaude, quia ille erit tunc judex tuus, qui modo advocatus tuus esl. Ideo ergo quia oraturus es, acturus cs causam tuam paucis verbis, venturus ad illa verba: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. vi, 12). Dicit enim tibi Deus v Quid mihi das, ut ego dimittam tibi debita tua? Quale munus oflers, quale sacrificium conscientiæ tuæ imponis altaribus meis? Continuo docuit te quid petas et quid ofleras. Petis, Dimitte nobis debita nostra: et tu offers, quid? Sicut et nos dimittimus debitoribus nostris. Debitor es ei qui falli non potest: habes et tu debilorem. Dicit tibi Deus: Tu debitor mens es, ille debitor tuus; hoc facio ego libi debitori Ico, quod tu feceris debitori tuo. Inde offers milii munus, unde peperceris debitori tuo. Rogas me pro misericordia, tu noli esse piger in misericordia. Attende quod Scriptura dicit, Misericordiam volo magis quam sacrificium (Osee VI, 6). Noli offerre sacrificium sine misericordia; quia non remittuntur tibi peccata tua, nisi offeras cum misericordia. Sed forte dicis: Non habeo peccata. Quantumvis cautus sis, frater, tamen in carne vivens in sacculo, agis inter pressuras etangustias, et inter innumerabilia tentamenta versaris; non poteris esse sine peccato.","english":"But perhaps you will answer: Through whom do I ask? Through myself, or through another? He who taught you to pray himself pleads the prayer for you, because you were the accused. Rejoice, because he will then be your judge, who now is your advocate. Therefore, since you are about to pray, you are about to plead your case in few words, about to come to those words: Forgive us our debts, as we also forgive our debtors (Matt. 6:12). For God says to you: What do you give me, that I should forgive you your debts? What gift do you offer, what sacrifice of your conscience do you lay upon my altars? He has straightway taught you what to ask and what to offer. You ask, Forgive us our debts: and you offer what? As we also forgive our debtors. You are a debtor to him who cannot be deceived: you too have a debtor. God says to you: You are my debtor, that man is your debtor; I do for you, my debtor, what you have done for your debtor. Hence you offer me a gift from the very source from which you have spared your debtor. You ask me for mercy; do not be sluggish in showing mercy. Attend to what the Scripture says, I desire mercy rather than sacrifice (Hosea 6:6). Do not offer sacrifice without mercy; because your sins are not forgiven you, unless you offer with mercy. But perhaps you say: I have no sins. However cautious you may be, brother, still living in the flesh, in the body, you act amid pressures and straits, and you are engaged among innumerable temptations; you cannot be without sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Certe dicit tibi Deus: Securus esto de peccato, noli dimittere si non habes quod ego libi dimittam, sed magis exige si nihil debes: si autem debitor es, magis gratulare te habere debitorem, in quo facias quod fiat in te. Audi me, et discute te, quia vel de paucis probis, qui possunt veraciter orare orationem dominicam, veraciter dicere, Domine, dimitte mihi, sicut ct ego dimitto. Non fallaciter, non ficte, ex cordc vero fac, ut ct in le verum flat. Si cnim qui te læsit, qui in tc peccavit, petit a te veniam, et ignoscis; jam potes securus dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Nam si resistis roganti, contemneris et tu cum rogaveris. Clausisti contra pulsantem, clausum invenies, cum pulsaveris. Nam si aperueris viscera indulgentiae roganti te, apcriet et tibi Dens, cum rogaveris eum. Modo enim illos alloquor, qui petunt veniam a fratribus suis christianis, et non accipiunt. Ecce tu si concesseris, securus orabis. Ille vero, si le rogaverit, et si non concesseris, quomodo securus eris I? Quisquis enim es qui peccasti, et veniam non meruisti, noli timere, interpella Deum ipsius et tuum: debita cnim sunt: numquid poterit debita exigere servus, quæ donaverit dominus? Si forte non te rogaverit qui in to peccavit, si veniam non deprecalur; si peccaverit, insuper adhuc et irascitur, tu quid facics? dimittis, an non dimittis?","english":"Surely God says to you: Be secure concerning sin; do not let go, if you have nothing that I should forgive you, but rather demand, if you owe nothing; if however you are a debtor, rather rejoice that you have a debtor, in whom you may do what may be done in you. Hear me, and examine yourself, because even among the few upright who can truly pray the Lord's Prayer, they can truly say, Lord, forgive me, as I also forgive. Not deceitfully, not feignedly, do it from a true heart, so that it may be done truly in you. For if he who harmed you, who sinned against you, asks pardon of you, and you forgive; now you can securely say, Forgive us our debts, as we also forgive our debtors. For if you resist the one asking, you will be despised when you too have asked. You have closed against the one knocking; you will find it closed when you knock. For if you open the bowels of indulgence to the one asking you, God will also open to you when you have asked him. For now I address those who seek pardon from their Christian brothers, and do not receive it. Behold, if you grant it, you will pray securely. But he, if he has asked you, and if you have not granted it, how will you be secure? For whoever you are who have sinned, and have not merited pardon, do not fear, entreat God, his and yours; for they are debts: can a servant exact debts that the lord has forgiven? If perhaps he who sinned against you has not asked you, if he does not beg pardon; if he has sinned, and besides this is even still angry, what will you do? Do you forgive, or do you not forgive?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Ecce non dimisisti. Quare? Quia non rogavit. Si propterca non dimisisti, quia non rogavit, noli titubare in dominica oratione, securus illam dic, non tibi pectus percutias, quia non roganti non dimisisti. Ergo ille qui non rogavit, remansit: exigitur, prorsus exigitur ab illo: verumtamen in te sit perfecta charitas, roga pro non rogante; quia rogas pro multum periclitante.\n\nChristi exemplum orantis pro insullantibus el interficientibus. Exemplum Stephani. Hic jam attende Magistrum et Dominum tuum, non in cathedra sedentem, sed in ligno pendentem, circumspectis undiqne turbis inimicorum et dicentem: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. xxiii, ). Vide magistrum, audi imitatorem. Numquid tunc Dominus Christus pro rogantibus rogavit, et non potius pro insultantibus ct interficientibus? Numquid descruit medicus officium suum, quia plircneticus sæviebat? Dic enim, Ignosce illis, quia nesciunt quid faciunt. Salvatorem occidunt, quia salutem non qu;crunt. E contra et tu forsitan dicturus es: Et quando ego hoc possum quod Dominus potuit? Quare hoc dicis? Attende ubi hoc facit;. attende quia in cruce Inc fecit, non in cœlo. Semper enim Deus in cœlo cum Patre: in cruce autem pro te homo, ubi se imitandum præbuit omnibus. Pro Ie enim misil ipsam vocem, ut ab omnibus audirelur. Nam poluit pro illis orare in silentio, sed tu non haberes:exemplum.","english":"Behold, you have not forgiven. Why? Because he has not asked. If therefore you have not forgiven because he has not asked, do not waver in the Lord's Prayer; say it securely, do not strike your breast, because you have not forgiven one who did not ask. Therefore he who did not ask has remained; it is demanded, it is truly demanded of him; yet let charity be perfect in you: pray for the one who does not pray, because you pray for one in great peril.\n\nThe example of Christ praying for those who insulted and killed him. The example of Stephen. Here now attend to your Master and Lord, not sitting on a throne, but hanging on the wood, with the crowds of enemies looking on from every side, and saying: Father, forgive them, for they do not know what they are doing (Luke 23). See the Master, hear the imitator. Did the Lord Christ then pray for those who asked, and not rather for those who insulted and killed him? Did the physician abandon his duty because the madman was raging? For he says, Forgive them, for they do not know what they are doing. They kill the Savior, because they have not sought salvation. And on the other hand, perhaps you too will say: And when can I do what the Lord could? Why do you say this? Attend to where he does it; attend, because he did it on the cross, not in heaven. For God is always in heaven with the Father; but on the cross he is man for you, where he offered himself to be imitated by all. For he sent forth that very voice for you, so that it might be heard by all. For he could have prayed for them in silence, but you would not have had an example.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Sed si multum est ad te Dominus, non sil ad te multum servus. Non potes imitari Dominum tuum, cum penderet in cruce? Stephanum servum ejus, cum pidaretur, attende. Primum ait tanquam servus ad Dominum, Domine Jesu, accipe spiritum meum; et post hæc genu flexo ait, Domine, ne statuas illis hoc peccatum ( Act, VII, 58. et 59): et cum hoc dixisset, obdormivit in requie dilectionis. Pacem pinguissimam invenit, quia pacem inimicis optavit. Numquid et ipse Hunc pro rogantibus rogavit, et non pro sævientibus, pro lapidantibus et interficientibus? llabcs exemplum, disce, vide quomodo pro se stans oravit, et pro illis genu flexit. Putamus, fratres, quia plus cos diligit, quam se ipsum? Pro se vero stans tanquam justus, facile exaudiebatur. Nam pro iniquis genu figendum crat. Ostendit ergo dilectionem usque ad inimicos veniam rogantes I. Ergo, fratres, propter securitatem dominicae orationis, rogantibus ex corde dimittite, et ut Dominus vobis vestra peccata dimittat in hoc mortali corpore et futuro usque in sæcula, etc.","english":"But if the Lord is too much for you, the servant is not too much for you. Can you not imitate your Lord, when he hung on the cross? Attend to Stephen, his servant, when he was being stoned. First he said, as a servant to his Lord, Lord Jesus, receive my spirit; and after this, kneeling, he said, Lord, do not hold this sin against them (Acts 7:58-59); and when he had said this, he fell asleep in the rest of love. He found the richest peace, because he desired peace for his enemies. Did he not also pray for those who were asking, and not for those who were raging, for those who were stoning and killing? Here is an example; learn, see how he prayed standing for himself, and knelt for them. Do we think, brothers, that he loved them more than himself? Standing for himself as a righteous man, he was easily heard. For for the wicked he had to kneel. He therefore showed love even to enemies asking forgiveness. Therefore, brothers, for the security of the Lord's Prayer, forgive those who ask from the heart, and that the Lord may forgive you your sins in this mortal body and in the future, forever and ever, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"SERMO CCCLXXXVII *.\n\nDe correptione proximi.\n\nCorripiendi cura sacerdotibus imposita. Sernto Dei adversarius noster. Frequenter in Scripturis sanctis audivit Charitas vestra, fratres dilectissimi, in quo sint sacerdotes periculo constituti, si noluerint implere illud quod contestatur Apostolus, Prædica verbum, insta opportune, importune; argue, increpa, obsecra cum omni patientia et doctrina (II Tim. iv, 2). Et quia tam grave pondus imminet cervicibus nostris, quibus dicitur, Si non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram ( Ezech. III, 18); nrcesse nobis est quoscumque negligentes aut secrete aut publicti castigare. Sed quando corripimus, ille quem corripimus, si malus est, attendit o'quo corripiatur; et facilius in correptore suo quam in se libenter agnoscit quod corrigat. Et si,'cra invenerit, quæ ct ipse dicat in eum a quo corripitur, gaudet. Quando melius gauderet de sua sanitate correctus, quam de alieno languore correptus? Ecce puta verufn esse quod dicis; invenisti ali. qnid in homine a quo reprehensus es: tamen per illum tibi veritas loquebatur; per malum, per iniquum tibi,'critas iquebatur. Quæris quid reprehendas in homine: inveni potius quid reprehendas ii, veritate. Velis nolis, illa est adversaria tua, in qua non invenis quod accuses. Illam fac amicam, si poles.","english":"SERMON 387.\n\nOn reproving one's neighbor.\n\nThe duty of reproving is imposed on priests. The word of God is our adversary. Your Charity has frequently heard in the holy Scriptures, most beloved brethren, in what danger priests are placed if they are unwilling to fulfill what the Apostle charges: Preach the word, be instant in season, out of season; reprove, rebuke, exhort with all patience and doctrine (2 Tim 4:2). And because so grave a burden hangs over our necks, to whom it is said, If you have not declared to the wicked man his wickedness, I will require his blood at your hand (Ezek 3:18), it is necessary for us to chastise whomever is negligent, whether secretly or publicly. But when we reprove, the one whom we reprove, if he is wicked, pays attention to him by whom he is reproved; and he more readily recognizes in his reprover than in himself what he should correct. And if he has found certain things that he himself may say against the one by whom he is reproved, he rejoices. When would he rejoice better over his own health, being corrected, than over another's sickness, being reproved? Consider, suppose what you say is true; you have found something in the man by whom you were rebuked: yet through him truth was speaking to you; through a wicked man, through an unjust man, truth was speaking to you. You seek what to reprove in the man: rather find what to reprove in the truth. Whether you will or not, she is your adversary, in whom you find nothing to accuse. Make her your friend, if you can.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Adversarius tuus sermo Dei cst: profcrat cum peccator, proferat eum justus; sermo Dui est, inculpabilis est. Ipse est adversarius tuus: concorda cum eo, cum es cum illo in via. Yia vita ista est. Adversarius omnium iniquorum sermo Dei est. Parum tibi est quod cum esset manens in sua beatissima et secretissima sede, vcnit ad tc, ut csset tecum in via, ct tccum voluit comitari? ut cum ambulas, et in potestate habes, componas causam tuam, et dicas, Quando finiturus es viam? ct cum finieris viam, non erit cum quo causam tnanf componere possis: et adversarius tradet te judici, judex autem ministro, minister autem in carcerem. Non exies inde, donec reddideris novissimum quadrantem ( Matth. v, 25, ). Est tecum verbum Dei, quasi adversarius in via: habes in potestate, compone. Quid a lc quærit adversarius iste, ut concordes cum illo? quid, nisi salutem tuam? Ambulat cum adversariis suis, ct dicit cis ut concordent cum illo. Fiat: nondum finita cst via. Quod heri non est factum, fiat hodie. Nondum finita cst via: quid exspectatis quousque finiatur? Cum Ii. nita fuerit, non erit alia ubi cum adversario concordetis. Judex restat, minister et carcer. Multis hæc via: cum sibi plures promitterent in ea annos, subito finita est. Sed ecce fac quia longa erit via tua, et semper tecum adversarius tuus ambulet: non erubescis, tanto tempore cum tali adversario babere discordiam?","english":"Your adversary is the word of God. Let the sinner bring it forward, let the just man bring it forward; it is the word of God, it is blameless. It is your adversary: make peace with it while you are with it on the way. The way is this life. The word of God is the adversary of all the wicked. Is it a small thing to you that, while it was abiding in its own most blessed and most secret seat, it came to you, so as to be with you on the way, and wished to accompany you? So that while you walk, and it is in your power, you may settle your case, and say, When will you finish the way? And when you have finished the way, there will be no one with whom you can settle your case; and the adversary will hand you over to the judge, and the judge to the officer, and the officer to prison. You will not go out from there until you have paid the last farthing (Matthew 5:25). The word of God is with you, as an adversary on the way: you have it in your power; settle. What does this adversary seek from you, that you should be at peace with it? What, except your salvation? It walks with its adversaries, and tells them to be at peace with it. Let it be done: the way is not yet finished. What was not done yesterday, let it be done today. The way is not yet finished: why do you wait until it is finished? When it has been finished, there will be no other place where you may be at peace with the adversary. The judge remains, the officer, and the prison. For many this way has been short: when many were promising themselves years on it, it was suddenly finished. But suppose that your way will be long, and that your adversary will always walk with you: are you not ashamed, for so long a time, to be at enmity with such an adversary?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Sermo Dei, quantum est in ipso, amicus tuus est: adversarium tu tibi eum facis. Ipse euim tibi bene vult, tu tibi e contrario male. Ille jubet, Non fureris; tu furaris: illc jubet, Non adulteres; tu adulteras: ille jubct, Fraudcm non facias; tu facis: vetat te jurare; tu falsum juras: facis contra omnia quæ dicit; tu libi sermonem Dei facis inimicum. Nec mirum, quando tu libi ipse inimicus es. Qui enim diligit iniquitatem, odit animam suam (Psal. x, 6). Si ergo diligendo iniquitatem odisti animam tuam, miraris quia odisti sermoncm Dei, qni he e vult animae tuæ?\n\nCorreptio proximo non ex odio adhibenda. Ergo taccbimus, et neminem omnino corripiemus? Curripiamus plane, sed prius nos. Proximum vis corripere: nibil est tibi te ipso propinquius. Quid is longe? Te habes ante te. Quid enim Dominus ait per Scripturam? Diliges proximum tuum tanquam te ipsum (Matth. XIII, 59). Si ergo te ipsum non diligis, proximum quomodo diligis? Regulam dilectionis in proximum ex te accepisti. Diligo eum, inquies. Ideo dico, prius te dilige, et dic tibi. Si autem vere ex dilectione dicis, manifestum est quod intus egit aliquid verbum quod procedit. Sed timendum est ne te non diligas, et velis alium corripere, et facias hoc cum odio. Si autem odisti fratrem, leviora objicis quam facis. Qui odit fratrem suum, homicida est ( I Joan. III, 45). Audistis, hodie lecta est Epistola Joannis.","english":"The word of God, as far as it lies in itself, is your friend: you make it an adversary to yourself. For it wishes you well, while you on the contrary wish yourself ill. It commands, Do not steal; you steal. It commands, Do not commit adultery; you commit adultery. It commands, Do not commit fraud; you commit it. It forbids you to swear; you swear falsely. You act against all that it says; you make the word of God your enemy. Nor is it strange, since you are an enemy to yourself. For he who loves iniquity hates his own soul (Ps. 10:6). If then by loving iniquity you hate your own soul, do you wonder that you hate the word of God, which wishes well to your soul?\n\nCorrection is not to be applied to a neighbor out of hatred. Shall we therefore be silent, and correct no one at all? Let us certainly correct, but first ourselves. You wish to correct your neighbor: nothing is nearer to you than yourself. Why do you go far? You have yourself before you. For what does the Lord say through Scripture? You shall love your neighbor as yourself (Matt. 22:39). If then you do not love yourself, how do you love your neighbor? You have received the rule of love for your neighbor from yourself. I love him, you will say. Therefore I say, first love yourself, and speak to yourself. But if you truly speak out of love, it is manifest that the word which proceeds has done something within. But it is to be feared lest you do not love yourself, and wish to correct another, and do this with hatred. For if you hate your brother, you reproach him for lighter things than you yourself do. Whoever hates his brother is a murderer (1 John 3:15). You have heard; today the Epistle of John was read.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Ait Scriptura, ne contemnerent homines quoe intus habent in corde, et illa accusarent quæ fiunt per corpus, jam qui odit fratremsuum, dixit, homicida est. Nondum manus armata est, nondum faucem obsedit, nondum insidias præparavit, nundum venena quæsivit, et reus in oculis Dei concepto odio jam tenetur. Adhuc vivit quem quærit occidcre, et occidisse jam judicatur. Si ergo cum odio corripis, audes aliqucm homicida corripere? An quia non te tenent homines, et ducunt te ad judicem, ideo in oculis summi Dei et judicis non agnoscis crimen luum? Si non vis agnoscere crimen tuum, agnosces poenam luam. Non enim ille parcit homicidis. Sed corrigo me, inquis, cum sum in via. Corrige ergo te, et tunc poteris fratrem corripere. Leviora objicis, graviora committis. Festucam vides in oculo fratris tui, trabem autem in oculo tuo non vides (Matth. VII, 3). Hoc enim dixit Dominus propter homines qui cum odio corripiunt. Irascentem corripis, et tu odio contabescis? Appende in statera considerationis iram et odium. Quid est ira? Fervor quidam animi. Ad praesens displicet tibi. Jam in te ira ista inveterata est, ideo fecit odium. Ira festuca est, trabes futura crescendo. Sicut enim festuca crescit in trabem, sic ira inveterata flt odium. Ja;n tu odisti, et corripis irascentem: jam in illo festuca displicet, in te adhuc trabes placet. Vultis scire quantum intersit?","english":"Scripture says, let not men despise the things they have within in the heart, and accuse those things which are done through the body: already he who hates his brother, it says, is a murderer. Not yet is his hand armed, not yet has he beset the throat, not yet has he prepared snares, not yet has he sought poisons, and yet as guilty in the eyes of God he is already held by the hatred he has conceived. He whom he seeks to kill still lives, and he is already judged to have killed. If therefore you rebuke with hatred, do you dare to rebuke anyone as a murderer? Or is it because men do not seize you and drag you to the judge, that therefore in the eyes of the supreme God and judge you do not recognize your own crime? If you do not wish to recognize your crime, you will recognize your punishment. For he does not spare murderers. But, you say, I correct myself while I am on the way. Correct yourself, then, and then you will be able to correct your brother. You object to lighter things, you commit heavier things. You see the mote in your brother's eye, but you do not see the beam in your own eye. For the Lord said this on account of men who rebuke with hatred. Do you rebuke a man who is angry, and are you yourself wasting away with hatred? Weigh anger and hatred on the scale of consideration. What is anger? A certain fervor of the mind. For the present it displeases you. Now this anger has grown old in you, and so it has made hatred. Anger is the mote, which by growing will become the beam. For just as the mote grows into the beam, so anger grown old becomes hatred. You already hate, and you rebuke a man who is angry: already in him the mote displeases you, in you the beam still pleases you. Do you wish to know how great the difference is?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Sæpe invenimus irasci patres filiis: patrem odisse filium difficile invenies. Filio quem diligit, irasci potest pater: Irascitur et amat, potest dici; Odit et amat, non potest dici. Hoc dixi propter homines qui minora in aliis. puniunt, in se majora non puniunt.\n\nConclusio. Hæc ergo, fratres charissimi, salubriter cogitantes, faciamus amicitias cum adversario nostro, dum sumus in via cum illo; hoc est, consentiamus verbo Dei, dum adhuc sumus in hac vita: quia postea cum de hoc saeculo transierimus, nulla corn. positio vel aliqua satisfactio remanebit. Judex restat, et minister, et carcer. Ut ergo hæc omnia, Domino auxiliante, possimus implere, diligamus toto corde non solum amicos, sed ctiam inimicos: ut in nobis impleatur illud quod scriptum est, Omnis lexin uno sermone impleatur in vobis, Diliges proximum tu um, tanquam teipsum ( Galat. v, i4 ); et illud, Charitas operit multitudinem peccatorum ( I Petr. IV, ). Quam rem ipse qui est vera charitas, nobis præstare dignetur, qui cum Patre et Spiritu sancto vivit et regnat Deus in sæcula, etc.","english":"Often we find fathers angry with their sons; but you will hardly find a father hating his son. A father can be angry with a son whom he loves; \"he is angry and loves\" can be said; \"he hates and loves\" cannot be said. I have said this on account of men who punish smaller faults in others, but do not punish greater ones in themselves.\n\nConclusion. Therefore, most beloved brothers, thinking on these things in a wholesome way, let us make friends with our adversary while we are on the way with him; that is, let us consent to the word of God while we are still in this life, because afterward, when we have passed from this world, no settlement or satisfaction will remain. The judge remains, and the officer, and the prison. Therefore, so that we may be able, with the Lord's help, to fulfill all these things, let us love with our whole heart not only friends but also enemies, so that there may be fulfilled in us that which is written: Every law is fulfilled in one word in you: You shall love your neighbor as yourself (Galatians 5:14); and that: Charity covers a multitude of sins (1 Peter 4). May he himself who is true charity grant us to accomplish this, who with the Father and the Holy Spirit lives and reigns as God forever, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"SERMO CCCLXXXVIII.\n\nDe faciendis eleemosynis, i.\n\ni. De solis eleemosynis mentio fit in ultimo judicio. Lectio ista, fratres, quam modo audivimus de sancto Evangelio, ad eleemosynas faciendas nos hortatur: et sic hortatur, ut in judicio suo Dominus has solas factas imputet dextris, has solas non factas imputet sinistris (Matth. xxv, 31, 46).Non quo caetera facta hominum vel bona vel mala non veniant in judicium; scriptum est enim, omnia ventura ad judicium (Ecc/e. XII, 44): et tamen non elegit Dominus noster Jesus Christus, praenuntians nobis judicium suum venturum; non elegit unde nos admoneret, nisi solas eleemosynas. Numquid dextris non erit dicendum: Quia caste vixistis, quia res nlicnas non rapuistis, quia fidem meam usque ad sanguinem confessi estis? Omnia enim facta ista bona necesse est honorari in judicio Jesu Christi. Rursus putatis non esse dicendum sinistris: Quia fuistis impudici, quia fornicati estis, quia res alienas rapuistis, quia superbia vestra et malis moribus nomen mcum blasphemari fecistis, et caetera quæque enumerat? Tacet tamen Dominus noster, prænuntians nobis judicium suum, omnia caetera recta facta justorum, et solas eleemosynas commemorare dignatus est. Tacuit omnia mala facta iniquorum, et solam sterilitatem eleemosynae increpandam esse judicavit, nonnisi ad nos commonendos. Quare boc? Quia omnia crimina eleemosynis redimuntur.","english":"SERMON 388.\n\nOn Giving Alms, i.\n\ni. Mention is made only of alms in the last judgment. This lesson, brothers, which we have just heard from the holy Gospel, exhorts us to give alms; and it exhorts us in such a way that in His judgment the Lord imputes these alone as done to those on His right hand, and these alone as not done to those on His left (Matthew 25:31-46). Not that the other deeds of men, whether good or evil, do not come into judgment; for it is written, all things will come to judgment (Ecclesiastes 12:14); and yet our Lord Jesus Christ, when foretelling to us His coming judgment, did not choose anything other than alms alone by which to admonish us. Would it not have to be said to those on the right: Because you lived chastely, because you did not seize the property of others, because you confessed My faith even to bloodshed? For all these good deeds must surely be honored in the judgment of Jesus Christ. Again, do you think it should not be said to those on the left: Because you were unchaste, because you committed fornication, because you seized the property of others, because by your pride and evil conduct you caused My name to be blasphemed, and whatever else He enumerates? And yet our Lord, when foretelling to us His judgment, is silent about all the other righteous deeds of the just, and has deigned to mention only alms. He passed over in silence all the evil deeds of the wicked, and judged that only the barrenness of alms should be rebuked—for no other purpose than to admonish us. Why this? Because all sins are redeemed by alms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Ideo illam laudavit fecunditatem, istam culpavit et damnavit ariditatem.\n\nEleemosyna pro gravioribus peccatis non prosunt, nisi mores mutentur. Nemo hic sine peccato. Sed quod audistis, omnia male facta elecmosynis redimi, nolite sic intelligere, ut intelligunt quidam perversi. Eleemosynæ enim possunt tibi prodesse ad delenda peccata praeterita, si mores mutaveris. Si autem in eisdem malis perseveras, eleemosynis tuis non corrumpis judicem. Ego dico propter illa scelera et crimina, quae omnes modo debent, qui accipiunt corpus Christi et sanguinem. Caetcrum non me latet, vitam istam mortalem et in carne corruptibili constitutam, sine peccatis esse non posse: sed illa quotidiana et levia habent etiam sua lavacra quotidiana. Hoc estquod pectus tundimus, et dicimus ill oratione Domino Dco nostro, Dimitte nobis debita nolira, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12): Non enim sine causa boc dicimus, aut vero ipse coelestis magister doceret istam orationem, nisi nos peccatores esse prævideret. Vidit enim quæ cavere debeamus, ct vidit quæ cavere difficile sit. Omnia autem cavere impossibile esse judicavit, qui istam orationcm quotidianam, non quoslibet Christianos, sed ipsos arietes Apostolos docuit. Ubi autem Apostoli pectus tundunt, et dicunt, Dimitte nobis debita nostra, hoc est, peccata nostra, audet aliqua ovicula superbirc de justitia?","english":"Therefore he praised that fruitfulness, and blamed and condemned that dryness.\n\nAlms do not avail for graver sins unless one's conduct is changed. No one here is without sin. But what you have heard—that all evil deeds are redeemed by alms—do not understand it as certain perverse people understand it. For alms can profit you for the blotting out of past sins, if you have changed your conduct. But if you persevere in the same evils, you do not corrupt the judge by your alms. I say this on account of those crimes and offenses which all must now [acknowledge], who receive the body and blood of Christ. Otherwise it does not escape me that this mortal life, established in corruptible flesh, cannot be without sins; but those daily and light sins have also their own daily washing. This is what we strike our breast for, and say in prayer to the Lord our God, Forgive us our debts, as we also forgive our debtors. For we do not say this without cause, nor indeed would the heavenly Master himself have taught this prayer, unless he had foreseen that we are sinners. For he saw what we ought to guard against, and he saw what is difficult to guard against. But he judged it impossible to guard against all things—he who taught this daily prayer, not to any ordinary Christians, but to the very rams, the Apostles. But where the Apostles strike their breast and say, Forgive us our debts, that is, our sins, does some little sheep dare to boast of its righteousness?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Videte qualis fuerit Joannes apostolu;: supra pectus Domini discumbebat, de alto illo fonte sapientiæ secreta bibebat. Inde enim bibit qnod in Evangelio eructavit, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Et assidue testatur Evangelium, quod Dominus præcipue ipsum diligebat ( Id. XIII, et xxi, 20). Et tamen ait, Si dixerimus quia peccatum non habemus, noa ipsos decipimus, et veritas in nobis non eat ( I Joan. i, 8). Nee tamen quia ista dicuntur, debet quisquam securus esse homicida, si propter quotidianas fornicationes et latrocinia sua venerit dicere, Dimitte nobis debita nostra. Quod enim Deus statuit quotidie dici propter levia peccata, ille putat ad illa gravia sibi posse opitulari, a quibus non vult discedere, sed in his cupit perpetuo permanere. Tundat et de his pectus, faciat et pro his eleemosynas, sed vita mutata: inde recedat, et huc accedat. Si autem dixerit in animo suo, Si quotidiana faciam latrocinia, et si quotidianis corruptionibus adulterinis me contaminem, et si sortilegos quæram, idolis sacrificem, mathematicos consulam, et a tali vita omnino non recedam, faciens tamen quotidianas eleemosynas exstinguo omnia peccata: tamen exstinguis, sed cum exstingueris. Sic enim lihi erit ista commutatiotua mala, ut non desit qui de te dicat, Et adhuc pusillum, et non erit peccator; et quares locum ejus, et non invenies.","english":"See what kind of man John the apostle was: he reclined on the Lord's breast, he drank the secrets of wisdom from that deep fountain. For from there he drank what he poured forth in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). And the Gospel repeatedly testifies that the Lord loved him especially (John 13 and 21:20). And yet he says, If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor, however, because these things are said, ought anyone to be a murderer and feel secure, if on account of his daily fornications and robberies he comes to say, Forgive us our debts. For what God has appointed to be said daily on account of light sins, that man thinks can help him against the grave sins from which he does not wish to depart, but in which he desires to remain forever. Let him beat his breast also over these, let him give alms also for these, but with his life changed: let him depart from there, and draw near to this. But if he has said in his heart, If I commit robberies daily, and if I defile myself with daily adulterous corruptions, and if I seek out sorcerers, sacrifice to idols, consult astrologers, and never at all depart from such a life, yet by giving daily alms I extinguish all sins—you do indeed extinguish them, but when you have been extinguished. For thus that evil change of yours will be, that there will not be lacking one to say of you, Yet a little while, and the sinner will not be; and you will seek his place, and you will not find it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Vidi impium super cedros Libani exaltari: et transivi, et ecce non erat; et quæsivi, et non esl inventus locus ejus ( Psal. XXXVI, 10, 55, 36). Pereunt ergo peccata tua, sed tecum. Non enim in gehenna peccare permitteris, aut cum te coeperit torquere ignis æternus, de satiandis libidinibus cogitabis. Pereunt ergo peccata, sed tecum. Si autem vilam mutaveris, illa pereunt, tu invenieris, et dicetur de te: Mortuus erat, et revixit; perierat, et inventus est | Luc. xv, 24).\n\nSERMO CCCLXXXIX *.\n\nDe faciendis eleemosynis, III.\n\ni. Panis cælestis et panis terrenus. Consilium dandi panem terrenum, ut cælestis impetretur. Admonet nos Dominus de lectione evangelica, ilL loquamur vobis de impetrando pane coelesti. Iste euim panis terrenus terrae necessarius, quia caro nostra terra est. Fieri autem non potest ut panem suum caro nostra Iiaberet, et panem suum aniIDa non haberet. Etenim et anima nostra in quadam egestate in hoc sacculo eget pane suo, sicut caro suo. Nam qui non eget pane, Deus est. Ergo solus panis non eget pane. Ipse est enim panis animæ nostræ, qui pane altero non eget, sed sibi sufficiens nutrit et nos. Manifestus est itaque panis coelestis, quo pascitur anima nostra.","english":"I saw the wicked exalted like the cedars of Lebanon: and I passed by, and behold, he was not; and I sought him, and his place was not found (Ps 36:35-36). Your sins therefore perish, but with you. For you will not be permitted to sin in Gehenna, nor when the eternal fire has begun to torment you will you think about satisfying your lusts. Your sins therefore perish, but with you. If, however, you change your life, they perish, and you are found, and it will be said of you: He was dead, and has come to life; he was lost, and is found (Lk 15:24).\n\nSERMON 389.\n\nOn Giving Alms, III.\n\ni. The heavenly bread and the earthly bread. The counsel to give earthly bread, so that heavenly bread may be obtained. The Lord admonishes us from the Gospel reading; let us speak to you about obtaining the heavenly bread. For this earthly bread is necessary for the earth, because our flesh is earth. But it cannot be that our flesh should have its own bread and our soul not have its own bread. For our soul too, in a certain want in this world, needs its own bread, as the flesh needs its own. For he who does not need bread is God. Therefore bread alone does not need bread. For he is himself the bread of our soul, who does not need the other bread, but, sufficient for himself, he nourishes us too. And so that heavenly bread by which our soul is fed is manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Sed quomodo ad eum perveniatur, ut eo saginemur, unde modo vix micas colligimus, ne, in ista famelica eremo pereamus; quomodo ergo perveniatur ad saginam hujus panis, de quo Dominus ait, Panem hunc qui manducaverit, non esuriet; elpotum quem ego dedero qui biberit, non sitiet in æternum (loan. VI, 54), saginam quamdam promittens et satietatem sine fastidio: quomodo ergo perveniamus ad hanc satietatem panis, longe ab ea satietate in bac fame positi, consilio opus est. Quod consilium si neglexerimus, ad panem illum sine causa pulsamus. Imo vero consilium hoc quod daturus sum, vel potius quod commemoraturns: non enim a me dicam quod vobiscum didici: consilium ergo hoc quod dicturus sum, non dico quisquis contempserit, sine causa pulsat; sed quisquis contempserit, omnino non pulsate lloc enim consilium sequi et agere, hoc est pulsare. Quid enim putatis, fratres mei, quia vcre quasi corporaliter habet Deus quamdam januam duram, quam claudat contra homines, et ideo nobis dixit, Pulsate, ut veniamus et tundamus ostium, quousque pulsando perveniat ad aures patrisfamilias in secreto quodam loco constituti, et jubeat nobis aperiri, dicendo, Quis est qui pulsat? quis est qui auribus mcis tædium tacit? Date illi quod petit, recedat hinc? Non ita est. Verumtamcn est aliquid simile. Certe quando pulsas ad aliquem, manibus agis. Est quod agas manibus, quando pulsas ad Dominum.","english":"But how does one reach him, so as to be fattened from him, from whom we now scarcely gather crumbs, lest we perish in this famished desert? How, then, does one reach the fatness of this bread, of which the Lord says, He who eats this bread will not hunger; and whoever drinks the drink that I shall give will not thirst forever (Jn 6:54), promising a certain fatness and a fullness without disgust—how, then, do we reach this fullness of bread, placed far from that fullness in this hunger, unless we have a plan? And if we neglect that plan, we knock at that bread in vain. Indeed, this plan that I am about to give—or rather that I am about to recall; for I will not say from myself what I learned with you—this plan, then, that I am about to state, I do not say that whoever despises it knocks in vain; but whoever despises it does not knock at all. For to follow and carry out this plan is to knock. For what do you think, my brothers, that God truly has, as it were in bodily form, a certain hard door, which he shuts against men, and that he therefore said to us, Knock, so that we may come and beat upon the door, until by knocking it reaches the ears of the householder set in some secret place, and he orders it to be opened for us, saying, Who is it that knocks? Who is it that wearies my ears? Give him what he asks; let him go from here? It is not so. And yet there is something similar. Certainly, when you knock at someone's door, you act with your hands. There is something for you to do with your hands when you knock at the Lord's door.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Prorsus manibus age, manibus pulsa. Si hoc non egeris, non dico, frustra pulsas; scd dico, non pulsas. Ideo non mereberis, idco non accipies, quia non pulsas. Quomodo, inquit, vis ut pulsem? ccce quotidie rogo. Bene facis. Nam et hoc dictum est, Petite, et dabitur vobis; quærite, et invenietis; pulsate, et aperietur vobis (Matth. VII, 7). Omnia dicta sunt, Pete, quære, pulsa. Petis orando, quæris disputando, pulsas erogando. Non ergo quiescat manus. Apostolus, cum de eleemosynis plebe In moneret: Consilium, inquit, in hoc do: hoc enim vobis prodest, qui non.solum sapere, sed etiam velle cæpistis abanno priore (II Cor. vm, 10). Et Danicl regi Nabuchodonosor sic dixit: Consilium meum accipe, rex, et peccata tua eleemosynis redine ( Pan. IV, 24).\n\nNe se extollat qui dat pauperi. Pauper accipiendo plus diviti prcestat, quam ille ipsi erogando. Si ergo consilium est quod accipimus, quando nobis jubetur, vel quando monemur ut aliquid ex eo quod habemus indigentibus praebeamus, non superbiamus quando damus. Si cnim consilium est quod accepisti, tibi prodest plus quam illi cui dcdisti. Non ergo nos cxlollamus supcr opera nostra, ct quasi placeamus nobis quod beneficia praestamus quibus damus. Consilium qui vult accipere, boc vult accipere quod sibi prosit; et consilium qui dat, consulit. Si consulit, ei prodest cui consulit.","english":"By all means, act with your hands, knock with your hands. If you do not do this, I do not say you knock in vain; I say you do not knock. Therefore you will not deserve, therefore you will not receive, because you do not knock. How, someone says, do you want me to knock? Behold, I ask daily. You do well. For this too was said: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you (Matt. 7:7). All things have been spoken: Ask, seek, knock. You ask by praying, you seek by disputing, you knock by giving. Therefore let not the hand be at rest. The Apostle, when he was admonishing the people concerning alms, said: I give counsel in this matter: for this is profitable for you, who not only to know but also to will have begun from the year before (2 Cor. 8:10). And Daniel said thus to King Nebuchadnezzar: Accept my counsel, O king, and redeem your sins with alms (Dan. 4:24).\n\nLet not the one who gives to the poor exalt himself. The poor man, by receiving, is more a benefit to the rich man than the rich man is to him by giving. If, therefore, it is counsel that we receive when we are commanded, or when we are admonished, to provide something from what we have to the needy, let us not be proud when we give. For if it is counsel that you have received, it profits you more than him to whom you gave. Therefore let us not exalt ourselves over our works, and as it were please ourselves because we bestow benefits on those to whom we give. He who wishes to receive counsel wishes to receive that which profits himself; and he who gives counsel gives counsel. If he gives counsel, it profits him to whom he gives counsel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Accipit quisque a te supplex pauper; quia si te superbe dare non decet, quanto magis illum superbe non deceat accipere! Accipit humiliter, accipit gratias agens. Tu tamen scito et reminiscere, non solum quid des, sed etiam quid accipias. Si enim accipiat iste pauper libertatem respondendi tibi * si forte senserit te superbientem super se, et dicat tibi, Unde superbis? unde extolleris, quia dedisti mihi? Quid mihi dedisti? Panem. Hunc panem si in domo tua poneres et contemneres, iret in aeruginem, ex ærugine in putredinem, ex putredine in terram, terra reverteretur in terram. Et tu quidem porrectæ manui meae ut acciperet, porrexisti manum tuam ut dares. Memento unde fuerit facta manus tua, et unde in meam apposuisti: terram, de terra, in terram. Deinde quid facio de pane tuo? Comcdo, molestiam ramis compesco: beneficium accipio; non sum ingratus. Veruntamen tu cogita quid te Dominus ipse Salvator commonuerit: quia omne quod in os intrat, in vcntrem cadit, et in secessum emittitur (Matth. xv, 17). Rursusque apostolus Paulus quid tibi dixerit: Esca ventri, et venter escis; Detis autem et hunc et eas evacuabit (l Cor. VI, 13). Panis ergo, ut dixi, terra, de terra, in terram; ut fulciatur terra, et reficiatur terra. Quid dedisti cogitas, quid accepturus es nou cogitas. Vide ergo ne plus tibi praestem accipiendo, quam tu mihi dando.","english":"Each suppliant poor man receives from you; for if it is not fitting for you to give proudly, how much less fitting is it for him to receive proudly! He receives humbly, he receives giving thanks. Yet you should know and remember not only what you give, but also what you receive. For if that poor man receives the freedom to answer you, if perhaps he has perceived you acting proudly over him, and says to you: Why are you proud? Why are you puffed up because you have given to me? What have you given me? Bread. If you were to place this bread in your house and despise it, it would go into rust, from rust into rot, from rot into earth, and earth would return to earth. And you indeed, to my hand stretched out to receive, stretched out your hand to give. Remember whence your hand was made, and whence you set it before mine: earth, from earth, into earth. Then what do I do with your bread? I eat it, I curb the annoyance of hunger: I receive a benefit; I am not ungrateful. Nevertheless, consider what the Lord and Savior himself warned you: that everything which enters the mouth falls into the belly, and is sent out into the privy (Matt. 15:17). And again, what the apostle Paul said to you: Food for the belly, and the belly for foods; but God will destroy both this and these (1 Cor. 6:13). Bread, therefore, as I said, is earth, from earth, into earth; so that earth may be supported and earth refreshed. You think about what you have given, you do not think about what you are about to receive. See, then, that I do not bestow more on you by receiving than you do on me by giving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Si enim non esset qui a te acciperet, non erogares terram, et non acciperes coelum. Pulso ad januam tuam, et audis me, jubcs mihi porrigi unde fames mea sustentetur, et ab hac molestia quam mihi ingerit, compescatur. Bene fecisti. Au dire me pulsantem noli, si audes. Si rogaturus uon es, contemne rogantem. Contemne me, si nihil petis ab eo qui fecit et me et te. Si autem petiturus es illud quod mibi das; quia me exaudisti, tibi præstas ut exaudiaris. Age illi gratias, qui rem tam pretiosam tam vili pretio tc facit emere. Das quod in tempore perit: accipis quod manet in æternum. Das quod si non dares, post paululum projiceres: accipis quo in aeternum perfruaris. Das unde sustentetur fames bominum: accipis unde sis socius Angelorum. Das unde non esuriat homo post paululum famem iterum passurus: accipis unde famem nunquam sitimque patiaris. Cum ergo vides quid des, et quid accipias, noli dare, si audes. Videamus quis.majore damno feriatur, ego, cui non das terram; aut tu, qui non pervenies ad eum qui fecit cœlum et terram.","english":"For if there were no one to receive from you, you would not distribute the earth, and you would not receive heaven. I knock at your door, and you hear me; you command that there be handed to me what sustains my hunger, and that the trouble which it brings upon me be checked. You have done well. But do not hear me knocking, if you dare. If you are not going to ask, despise the one who asks. Despise me, if you ask nothing from him who made both me and you. But if you are going to ask for that which you give me, then because you have heard me, you are providing for yourself that you may be heard. Give thanks to him who makes you buy so precious a thing at so cheap a price. You give what perishes in time; you receive what remains for eternity. You give what, if you did not give it, you would after a little while throw away; you receive what you may enjoy forever. You give what sustains the hunger of men; you receive what makes you a companion of the angels. You give what keeps a man from hunger for a little while, though he will soon suffer hunger again; you receive what keeps you from ever suffering hunger and thirst. Since, then, you see what you give and what you receive, do not give, if you dare. Let us see who is struck by the greater loss: I, to whom you do not give the earth; or you, who will not come to him who made heaven and earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Consilium Christi de erogandis divitiis, ne hic percant. Si ergo consilium accipimus, faciamus propter nos; ci nemo dicat quia præstat paupcri. Sibi enim plus præstat, quam pauperi. Si verum cogitemus, fratres mei, et secundum verba Domini nostri sapianius; aliter enim si sapuerimus, perimus: si non ex nostro consilio, sed ex ipsius vivamus, tunc vere vivimus. Si habemus aliquid quod pauperibus demus, si non dederimus, hic dimittimus; aut forte cum vivimus, hic amittimus. Quam multi enim subito bona omnia perdiderunt, quae studiosissime recondebant? Uno impetu hostili universi thesauri divitum perierunt. Nemo dixit hosti: Filiis meis servo. Certe videtis quia si est in illis aliqua fides. De iis enim loqucndum cst, qui christiani hoc passi sunt. Nam de ignorantibus Deum nulla mentio est. Illi enim in hac vita quod pro magno habebant perdiderunt, aliam vitam non speraverunt. Tenebræ foris, tenebra intus: paupertas in arca, major egestas in conscientia. De his ergo, ut dixi, quoquo modo non est lojuendum; sed de iis potius, in quibus est fides aliqua christiana. Ideo dixi, aliqua, non robusta, non plena; quia si robusta et plena esset, consilium Domini non sprevissent. Certe tamen, charissimi, cum viderent domos suas inanes, aut forte nec ipsam inanilatcm do..","english":"The counsel of Christ about distributing riches, lest they perish here. If therefore we receive the counsel, let us do it for our own sake; let no one say that it is better for the poor man. For he does more good to himself than to the poor man. If we think truly, my brothers, and are wise according to the words of our Lord; for if we are wise otherwise, we perish: if we do not live by our own counsel, but by his, then we truly live. If we have anything to give to the poor, and we do not give it, we leave it here; or perhaps while we live, we lose it here. For how many have suddenly lost all their goods, which they were most diligently storing away? In one hostile onslaught all the treasures of the rich perished. No one said to the enemy: I am keeping it for my sons. Surely you see that, if there is any faith in them. For we must speak of those who, being Christians, suffered this. For of those who do not know God there is no mention. For they lost in this life what they counted as great, and they hoped for no other life. Darkness outside, darkness within: poverty in the chest, greater want in the conscience. About these, then, as I said, we must not speak in any way; but rather about those in whom there is some Christian faith. Therefore I said some, not robust, not full; because if it were robust and full, they would not have spurned the counsel of the Lord. Yet certainly, dearest ones, when they saw their houses empty, or perhaps not even that emptiness...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"morum suarum videre permissi sunt, cum inde captivi ducti sunt, cum eis discedentibus flamma successit: cum ergo se attenderent inanes, quomodo eos pœnituit, quia non audierant Domini consilium? Quid enim Dominus noster Jesus Christus, fratres, dixit diviti illi quærenti consilium de capessenda vita æterna? Quid ei dixit? Dixit ei, Perde quod habes? Plane, ctiamsi hoc diceret, Perde temporalia, diceret ut at:quiras æterna2. Non ei tamen dixit, Perde quod labes. Videbat euim illum amatorem rerum suarum. Non ait, Perde; sed ait, Migra ubi non perdas. Annas thesauros tuos? amas pecuniam tuam? amas divitias tuas? amas praedia tua? Quidquid amas, in terra habes. lbi habes quod amas, ubi perdas et pereas. Consilium do, migra in cœlum. Hic si habes, perdes quod habes, periLis cum eo quod perdis. Ibi autein si habes, non amisisti, sed sequeris quo misisti (Matth. xix, 16-21). Consilium ergo do, etc. Quare contempsimus patrem monentem, et hostem sensimus invadentem? [Multos ergo poenitet. Nam quidam (quod revcra dicitur accidisse) homo non dives, sed tamen eliam do tenui facultate pinguis adipe charitatis, cum solidum, ut assolet, vendidisset, centum folles ex pretio solidi pauperibus jussit erogari. Factum est.","english":"they were permitted to see the ways of their own conduct, when they were led away captive from there, when flame followed upon their departure. When they therefore considered themselves in vain, how did they repent that they had not listened to the counsel of the Lord? For what did our Lord Jesus Christ, brothers, say to that rich man who was seeking counsel about obtaining eternal life? What did he say to him? Did he say to him, Lose what you have? Plainly, even if he were to say this, he would be saying, Lose temporal things, so that you may acquire eternal things. Yet he did not say to him, Lose what you have. For he saw that he was a lover of his own possessions. He did not say, Lose; but he said, Migrate to where you will not lose. Do you love your treasures? Do you love your money? Do you love your riches? Do you love your estates? Whatever you love, you have it on earth. There you have what you love, where you may lose and perish. I give counsel: migrate to heaven. If you have it here, you will lose what you have; you will perish together with what you lose. But if you have it there, you have not lost it, but you follow where you have sent it (Matthew 19:16-21). I give counsel, therefore, etc. Why then have we despised the Father when he warned, and experienced the enemy when he invaded? Therefore many repent. For a certain man—which is said truly to have happened—not a rich man, but nevertheless even of slender means, fat with the richness of charity, when he had sold a solidus, as is customary, ordered a hundred bags to be distributed to the poor from the price of the solidus. It was done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":152,"ref":"p152","source":"Ibi ille hostis antiquus, id est diabolus, ut poeniteret eum boni operis sui, et quod obediendo recte fecerat, murmurando deleret, immisit furem, et abstulit totum, unde pauperibus datum erat exiguum. Exspectabat diabolus vocem blasphemantis, invenit laudantis: exspectabat fieri titubationem, invenit confirmationem. Hoc volebat quidem et inimicus, ut pœniteret eum, et poenituit. Sed videte quid. Me, inquit, miserum, qui non totum dedi! Hoc enim perdidi, quod non dedi. Non enim ibi posui, quo fur non accedit]. Ergo si consilium est hoc, etc..\n\nSERMO CCCXC *.\n\nDe faciendis eleemosynis, III.\n\nEleemosynae comites jejuniorum in sanctis viris. Consilium praemittendi divitias in cælum. Ad eleemosynas faciendas, volumus, quantum Dominus donat, exhortari Charitatem vestram, quae solent in sanclis fidelibus viris esse comites jejuniorum, ut non habenti addatur, quod habenti detrahitur: ut, cum lucro tuo fraudas animam tuam, hoc subducas carni, quod in coelo constituas. Habes enim illic horreum tuum, habes custodem tuum. Namque ubi ponant homines tutissime quod amant in terra, conducunt sibi loca munitissima, et quantum possunt satagunt sibi ser. vare, quo fures non possunt accedere. Et eis hoc volentibus, hoc servantibus quando potest contingere in terra? Forte custos ipse fur erit.","english":"There the ancient enemy, that is, the devil, so that he might repent of his good work, and destroy by murmuring what he had rightly done by obeying, sent in a thief and took away everything, from which a little had been given to the poor. The devil was waiting for the voice of one blaspheming; he found one praising. He was waiting for a wavering to occur; he found a strengthening. This indeed the enemy also wanted, that he might repent, and he did repent. But see what. \"Wretched me,\" he says, \"who did not give everything! For I have lost this, because I did not give it. For I did not place it there, where the thief does not come.\" Therefore if this is the counsel, etc.\n\nSERMON 390.\n\nOn giving alms, III.\n\nAlms are companions of fasting in holy men. The counsel of sending riches ahead to heaven. We wish, as far as the Lord grants, to exhort your Charity to give alms, which are accustomed to be companions of fasting in holy faithful men, so that what is taken away from the one who has may be added to the one who does not have; so that, when by your profit you defraud your soul, you may withdraw from the flesh what you establish in heaven. For you have your barn there, you have your guardian there. For where men may most safely place what they love on earth, they hire for themselves the most fortified places, and as much as they can they strive to preserve for themselves what thieves cannot approach. And with them willing this and preserving this, when can it happen on earth? Perhaps the guardian himself will be a thief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Hoc Dominus Jesas Christus attendens, quid velint homines, quid conentur, cum res suas servant in terra, dedit consilium. In coelo servate, mihi commendate. Qui ergo jussit te dare, non te voluit perderp, sed migrare. Praecedat te secuturum res tua. Quod illuc non praemiMis ubi diu non eris, ubi post te quis possidere quod servasti possit, ignoras. Leva hinc ergo quod diligis, De hic diligendo hæreas, et hacrendo perdas et pereas. Dominus tuus ipse est custos tuus et tuorum. Si amicus tuus familiaris de frumento forsitan con. servando ignoranti consilium daret, ut de inferioribus ad superiora levares, ubi melius servares; nonne consilium ejus acciperes? Dat ergo illud tibi Dominus tuus: nec te vult corrumpi, nec tua. Pone hic, si non vis perdere. Vis scire quid agatur? Ego scio quod nemo melius de fabrica ista consilium dare potest, nisi qui fecit eam. Tu dicis, Ubi reponam? Respondet, In coelo: sie enim ait, Thesaurizate vobis thesauros in cœlo, ubi fur non effodit, neque tinea cor. rumpit: ubi enim erit thesaurus tuus, ibi erit et cor tuum (Malth. vi, et 21). Accipe consilium, obata tibi tanti horrei optione, unde tibi non tabula suspensa est ut perpetuo possidcres.","english":"Attending to this, the Lord Jesus Christ gave counsel concerning what men want and what they attempt when they keep their possessions on earth. Store them in heaven, entrust them to me. Therefore he who commanded you to give did not wish you to lose them, but to move them. Let your property go before you, since it will follow you. You do not know where you will not be for long, where after you someone may be able to possess what you have stored up. Lift therefore from here what you love, lest by loving here you cling, and by clinging you lose and perish. Your Lord himself is the guardian of you and of your possessions. If a close friend of yours should perhaps give you counsel about preserving grain, though you did not know it, that you should lift it from lower places to higher ones, where you might preserve it better, would you not accept his counsel? Therefore your Lord gives you that counsel: he does not wish you to be corrupted, nor your possessions. Place them here, if you do not wish to lose them. Do you wish to know what is being done? I know that no one can give better counsel about this structure than the one who made it. You say, Where shall I store them? He answers, In heaven; for thus he says, Lay up for yourselves treasures in heaven, where neither thief digs through nor moth corrupts; for where your treasure will be, there will your heart also be (Matt. 6:20-21). Accept the counsel, since the choice of so great a granary has been offered to you, from which no notice has been posted against you, so that you might possess it forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"i. Divitiæ in cœlum erogando levantur. Eleemosyna fenus apud Deum. Quæres fortasse quomodo illuc rem tuam leves? Noli xstuare, et cogitando scalas aut aliqua machinamenta quaerere. Sed quomodo solet fieri civibus peregre constitutis, fac trajectitium. Multi sane hoc faciunt, cum idoneos inveniunt, dant impigre. Fecit Dominus tuus Christus, sursum dives, hic pauper. Esurit hic: trajectitium a te petit, æquum restituet. Quid ergo dubitas, quare differs dare? aut non est idoneus reddere? Da pauperibus, non perdes, noli timere: ipsi das, cum uni ex minimis ejus das. Audi Evangelium. Cum illi ad dexteram positi expavescerent, enumeratis quibusdam necessitatibus, dicentes, Quando te vidimus in his? respondel Dominus, Cum uni ex minimis meis fecistis, mihi fecistis (ld. xxv, 37-40). Ego, inquam, accepi, quando pauper accepit: in illo esuriebam, in illo satiabar. Da securus: Dominus accipit, Dominus petit. Non haberes quod ei dares, nisi prius ab illo acciperes. Si homines fenerares, gravares: non est hic talis qui fcnore gravetur. Si vis fencrator esse, apud me esto, dicit tibi Deus, mihi da: ego cum usuris restituoJam nunc erige te; dilata avaritiam tuam. Pro uno forte solido, non decem, non centum, non mille, non terram, sed caelum accepturus es. Si dares Iibram xramenti et acciperes argenti, aut libram argenti et acciperes auri, felicem te gauderes.","english":"i. Riches are lightened by disbursing them into heaven. Almsgiving is interest with God. Perhaps you ask how you may lighten your property thither? Do not be anxious, and by thinking seek for ladders or some such contrivances. But as is customarily done by citizens settled abroad, make a transfer. Many indeed do this, when they find suitable persons, they give without delay. Your Lord Christ did it, rich on high, poor here. He hungers here: he asks a transfer from you, he will repay fairly. Why then do you doubt, why do you put off giving? Or is he not able to repay? Give to the poor, you will not lose, do not fear: you give to him, when you give to one of his least. Hear the Gospel. When those set at his right hand were afraid, certain needs having been enumerated, saying, When did we see you in these? the Lord answered, When you did it to one of my least, you did it to me (Mt 25:37-40). I, I say, received, when the poor man received: in him I was hungry, in him I was fed. Give securely: the Lord receives, the Lord asks. You would not have what to give him, unless you had first received it from him. If you were to lend to men, you would be burdened: here there is no such one who is burdened by interest. If you wish to be a lender, be it with me, God says to you, give to me: I repay with interest. Now already lift yourself up; widen your avarice. For perhaps one solidus, not ten, not a hundred, not a thousand, not earth, but heaven you will receive. If you were to give a pound of silver and receive a pound of silver, or a pound of silver and receive a pound of gold, you would rejoice as a happy man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Mutabitur revera quod das; non aurum, non argentum, sed vita aeterna tibi fiet. Mutabitur, quia tu mutaberis. Qui dedit, fiet angelus. Quod dedit, fiet sedes angelica. Remedium non est quod liberet a morte, nisi eleemosyna. Difficile est vitam istam ducere sine pec. catis cuilibet bominum. Erogate ergo, fratres mei, distribuite res vestras: facile vobis sacculos non veterascentes, thesaurum manentem in cœlo. Audite Psalmum: Quanquam in imagine ambulat homo, vane autem conturbalur; thesaurizat, et nescit cui colligat (Psal. XXXVIII, 7). Date et dabitur vobis (Luc. VI, 38).\n\nSERMO CCCXCI*.\n\nAd juvenes.\n\ni. A tentatione nulla ætas vacat. Non puerilis. Ad vos mihi sermo est, ojuvenes, flos ætatis, periculum mentis. Tempus quidem omne, atque omnis aetas qua corruptibilis caro illa portatur, vacare a tentationibus non potest. Et tamdiu quisque bonus in agone luctatur, ne ab adversario superetur, in periculis agit, quamdiu cum illo, sicut in arenoso quodam stadio, sic in ista mortaliiate contendit.","english":"What you give will truly be changed; not gold, not silver, but eternal life will be made yours. It will be changed, because you will be changed. He who gave will become an angel. What he gave will become an angelic seat. There is no remedy that frees from death except almsgiving. It is difficult for any man to lead this life without sins. Therefore give, my brothers, distribute your possessions: you will easily provide for yourselves sacks that do not grow old, a treasure that remains in heaven. Hear the Psalm: Though man walks in an image, yet he is vainly troubled; he stores up treasure, and does not know for whom he gathers it (Ps. 38:7). Give, and it will be given to you (Luke 6:38).\n\nSERMON 391*.\n\nTo the young.\n\ni. No age is free from temptation. Not even childhood. My sermon is addressed to you, O young men, the flower of age, the peril of the mind. Indeed every time and every age, while that corruptible flesh is borne, cannot be free from temptations. And each person, as long as he struggles as a good man in the contest lest he be overcome by the adversary, is in dangers as long as he contends with him, as it were in some sandy arena, so in this mortality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Mox enim ut homo saeculo nascitur, et vitam plenam miseriæ, velut propheta futuri laboris sui, praeconio lacrymosae vocis ingreditur; eliam si nondum in animo suo, in animo tamen parentum suorum vel quorumlibet hominum, in quorum manibus nutrienda ejus infirmitasjacet, tentari jam potest, ct diaboli circumventionibus rapi, aut per ligaturas exsecrabilium remediorum, aut per sacrilega sacra Gentium, aut si forte mors urgci, negligentia renuntiationis in Baptismo salutari. Et, ut brevi complectar, tentatur illa ætas, cum a suis in mundo diligitur, et in Christo negligitur. Trahit enim secum propaginem mortis, et in illo peccati vulnere radicatur, quod primo homini ex quo corruplionis originem duximus, venenoso dente serpentis inflictum csl. Unde sanctus Job neminem mundum dicit, a peccati utique sordibus, nec infantem cujus est unius dici vita super terram (Job IV, 14, sec. LXX ). Sed de jani nato quid loquar, cum David luctuosa voce clamet et dicat, In iniquitatibus conceptus sum, et in peccatis concepit me mater mea (Psal. L, 7)? Superflua enim possent videri Baptismata rccentium parvulorum, nisi omnes in Adam morerentur, et originale peccatum per parentum viscera usque ad fructum prolis tramite mortalitatis excurreret: cum cl mortalem crcaturam Dominus omnipolens lege sui ordinis format, et immortalitatem renovalionis optimus pater misericordiæ gratia subministrat.","english":"For as soon as a man is born into the world, he enters upon a life full of misery, and, as though a prophet of his own future toil, he makes his entrance with the proclamation of a tearful voice; even if not yet in his own mind, yet in the mind of his parents, or of whatever men in whose hands the nursing of his weakness lies, he can already be tempted and snatched away by the wiles of the devil—either through bindings of accursed remedies, or through the sacrilegious rites of the Gentiles, or, if perhaps death presses, through neglect of the renunciation made in saving Baptism. And, to sum it up briefly, that age is tempted when it is loved by its own in the world and neglected in Christ. For it drags with it the offspring of death, and is rooted in that wound of sin which was inflicted on the first man, from whom we derive the origin of corruption, by the poisonous tooth of the serpent. Hence holy Job says that no one is clean—clean, that is, from the filth of sin—not even the infant whose life is but one day upon the earth. But why speak of one already born, when David cries out with mournful voice and says, In iniquities was I conceived, and in sins did my mother conceive me? For the baptisms of recent little ones might seem superfluous, unless all were dying in Adam, and original sin ran down through the parents' flesh, along the path of mortality, even to the fruit of offspring—since the almighty Lord forms the mortal creature by the law of his own order, and the best Father of mercies supplies immortality by the grace of renewal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Nec senilis. Quod si nec infantia mortalis hominis propter corruptionis vinculum a tentationibus vacat, quid de cæteris ætatibus dicam? An forte senilis excepta est, et in carne jam vicina cadaveri sanguis ac membra illicitæ concupiscentiæ friguerunt, et a fesso ac prope mortuo jam corpore materies tentationis emarcuit? Imo vero tantus est in malis senibus plerumque gurges aviditatis et insatiabilis vorago ventris et gutturis, ut quanta boni senes prudenlia serenantur, tanta isti vinolentia sepeliantur: quasi ad hoc in eis arida viscera et succo exhausta curventur, ut ad vigorem pristinum reparandum ebrietatis inundatione riganda sint. Quid avaritia, quæ radix est omnium malorum, nonne in frigidis senibus tanto ad acquirendum ferventius inardescit, quanto citius relictura est quod acquirit? mirabili sane dementia. Gravioribus enim sumptibus seonerare festinat, cum jam pervenerit quo tendebat.","english":"Nor is old age exempt. But if not even the infancy of mortal man is free from temptations, on account of the bond of corruption, what shall I say of the other ages? Or is old age perhaps the exception, and in flesh already near to a corpse has the blood and have the members grown cold toward unlawful concupiscence, and from a weary and all-but-dead body has the fuel of temptation withered away? Nay rather, so great is the flood of greed in wicked old men, and the insatiable gulf of the belly and the throat, that as much as good old men are made serene by prudence, so much are these buried in drunkenness: as if for this purpose their dry and juice-drained inward parts were bent, that to restore their former vigor they must be watered by an inundation of drunkenness. What of avarice, which is the root of all evils? Does it not burn all the more fervently in cold old men for acquiring, the sooner it is going to leave behind what it acquires? A truly marvelous madness. For it hastens to unburden itself with heavier expenses, when it has already arrived where it was tending.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Juvenilis validius impugnatur. Si ergo puerilis et senilis setas non cst a tentationibus libera, quarum altera, id est puerilis, nondum pene ingreditur, altera jam egreditur istam vitam; et altera paulo ante non erat, altera paulo post non erit: quid senlicndum est, quid dicendum est de flagrantia juvenilis aetatis, quæ utriusque in medio constituta, ct ab infirmitate pueritiæ jam recessit, et nondum ad torporem senectuiis accessit? Hæc pluribus atquc majoribus tentationum tempestatibus quatitur, hæc fluctuum crebriore impetu sæculi exundantis opcritur. Praisumit viribus, formæ dignitate jactatur, pompa rerum temporalium præfulgere aut exoptat aut gaudet. Itaque juventuti malorum vencnum est quidquid veritas præcepit, esca cst quidquid diabolus suggesserit: sed amaritudo justitiæ medicamentum est ulceris ætatis; dulcedo autem injustitiæ muscipula est temeritatis. Ad hoc perlinct quod scriptum est, Dulciora sunt vulnera amici, quam voluntaria oscula inimici ( Prov. XXVII, 6); et illud quod ait David, Corripiet me justus in misericordia, el increpabit me; oleum autem peccatoris non impinguet caput meum (Psal. CXL, 5). Urat veritas, et tamen sanet: nam oleum peccatoris adulatio assentatoris mulcet, sed decipit. ibi enim lenitur superbia; sed labitur vita.","english":"Youth is more forcefully assailed. If, then, neither the age of childhood nor that of old age is free from temptations—of which the one, that is childhood, has scarcely yet entered, and the other is already departing this life; the one did not exist a little before, the other will not exist a little after—what is to be thought, what is to be said of the ardor of youthful age, which is set in the middle of both, and has already withdrawn from the weakness of childhood, and has not yet come to the torpor of old age? This age is shaken by more numerous and greater tempests of temptations; this age is overwhelmed by the more frequent surge of the waves of the overflowing world. It presumes on its strength, it boasts in the dignity of beauty, it either longs or rejoices to shine forth in the pomp of temporal things. And so, for youth, whatever truth has commanded is poison of evils, and whatever the devil has suggested is food: but the bitterness of justice is the medicine of the age's wound; whereas the sweetness of injustice is the snare of recklessness. To this pertains what is written, Sweeter are the wounds of a friend than the willing kisses of an enemy (Prov. 27:6); and that which David says, The just man shall correct me in mercy, and shall reprove me; but let not the oil of the sinner fatten my head (Ps. 141:5). Let truth burn, and yet heal: for the oil of the sinner, the flattery of the flatterer, soothes but deceives. For there pride is softened; but life slips away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Loquitur enim Propheta ex persona ejus qui jam medicum quærit, qui manum mirantis etiam cum doloris acerbitate supportat, qui ægritudinem suam sanari potius quam laudari desiderat. Periculosum vero-est ulcus juventutis, quod cupiditatibus ignescit, spe tumescit, voluptatibus contabescit. Sed spes ista desperatorum est, spes rerum periturarum, quae animas miserae non solvit, sed inflat affectum, facitque illam tactum non ferte veritatis; ut etiam de sua immortalitate desperans, amet dicere, ametctiam qui ista sivi dicunt Manducemus et bibamus; cras enim moriemur: oderit autum dicere et audire, Sobrii estote, justi, et nolite pec. care (I Cor. xv, 32. 34). Amet perniciosam inimici lenitatem, oderit salubrem medici asperitatem. Isia perversitas, ista vesania in juvcnili aetate maxime formidanda est.\n\nLuxuriantium verba. Mollitiem sequitur crudelitas. Hinc ille nascitur sermo hominum in flagitia diffluentium, et inde in scelera crudescentum): Dixerunt enim cogitantes apud se nort recte, Exignum et cum tædio est tempus vitæ nostræ, et non est refrigerium in fine hominis, et non est qui agnitus ait reversus ub inferis, Et paulo post: Venite ergo, fruamur bonis quæ sunt, et utamur creatura tanquam in juventute celeriter.","english":"For the Prophet speaks in the person of one who already seeks the physician, who supports the hand even of one who marvels amid the bitterness of pain, who desires his sickness to be healed rather than praised. But the wound of youth is dangerous, which burns with desires, swells with hope, wastes away with pleasures. But that hope is the hope of the desperate, the hope of things that will perish, which does not release miserable souls but inflates the affection, and makes it unable to bear the touch of truth; so that even despairing of its own immortality, it loves to say, and loves those who say such things, Let us eat and drink, for tomorrow we shall die; but let it hate to say and to hear, Be sober, be just, and do not sin. Let it love the pernicious gentleness of the enemy, let it hate the wholesome harshness of the physician. This perversity, this madness, is especially to be feared in the age of youth.\n\nThe words of the wanton. Cruelty follows softness. Hence is born that speech of men flowing away into shameful acts, and thence growing cruel into crimes: For they said, thinking within themselves not rightly, The time of our life is short and tedious, and there is no refreshment at the end of a man, and there is no one who has been known to have returned from the underworld. And a little later: Come therefore, let us enjoy the good things that are, and let us use the creature as in youth quickly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Vino pretioso et unguentis nos impleamus; et cætera, quæ in eodem loco attexuntur gestientis verba luxuria;, hominum de vila æterna desperantium, et spem suam tanquam in arena torrentis, ita in temporali carnis corruptione ponentium. Ex hac autem immoderatione libidinum et putrentium vermibus flagitiorum, videte in qua; facinora et in quam immania scelera prosilitur. Exhausti enim atque subversi immoderatorum delictorum turpium corruptelis, dum severitatem veritatis sibi contradicentis oderunt, Opprimamus ergo, inquiunt, pauperem justum, et non parcamus vidæ, nec senes revereamur canos multi temporis. Sit autem fortitudo nostra lex justitiæ; quod infirmum est enim, inutile invenitur. Circumveniamus ergo justum, quoniam inutilis est nobis, et contrarius est operibus nostris. Talia de Domino nostro Jcsu Christo Judæorum impietas cogitavit. Quod manifestius in verbis consequentibus invenitur: post paulo enim dicunt, Promittit scientiam Dei se habere. et Filium Dei se nominat. Deinde rursus paulo post dicunt.: Contumelia et lormento interrogemus itlum, ut sciamus reverentiam illius. Morte turpissima condemnemus eum; erit enim respectus ex sermonibus illius. Sed attendite quam de illis sententiam ferat Spiritus sanctus, quando statim subjungit: Hæc cogitaverunt, et erraverunt; excæcavit enim illos malitia illorum (Sap. II).","english":"Let us fill ourselves with precious wine and ointments; and the rest of the words of exulting luxury that are appended in that same passage, the words of men despairing of eternal life and placing their hope, like a torrent's sand, in the temporal corruption of the flesh. But from this excess of lusts and of shameful deeds rotting with worms, see into what crimes and how monstrous a wickedness they leap forth. For, drained and overturned by the corruptions of their immoderate and base offenses, while they hate the severity of the truth that contradicts them, they say: Let us therefore oppress the poor man who is just, and let us not spare the widow, nor revere the aged of many days. But let our strength be the law of justice; for what is weak is found useless. Let us therefore ensnare the just man, since he is useless to us and contrary to our works. Such things the impiety of the Jews devised concerning our Lord Jesus Christ. This is found more clearly in the words that follow: for after a little they say, He promises that he has knowledge of God, and he names himself the Son of God. Then again a little later they say: Let us interrogate him with insult and torment, that we may know his reverence. Let us condemn him to a most shameful death; for there will be a regard for his words. But attend to what sentence the Holy Spirit passes upon them, when he immediately adds: These things they thought, and they erred; for their malice blinded them (Wisdom 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Omnia igitur horrenda facinora, quæ timentur in sceleratis hominibus, videte de qua labe consurgant. Quid cnim mollius quam illa luxuria? quid durius quam ista crudelitas? Jamdudum dicebant, Fruamur bonis quæ sunt, et utamur creatura tanquam in juventute celeriter; et non prætereat nos flos temporis, ct ubique relinquamus signa lætitiæ: nunc dicunt, Opprimamus pauperem, non parcamus viduæ, nec revertamur senem. Circumveniamus justum, contumelia et tormento interrogemus eum, morte turpissima condemnemus eum Vinum sequitur luror, unguenta tormenta, sanguis rosas, ira lætitiam. A talibus ligatus, cæsus, interfectus est Dominus. Quis de coronis florentibus cruenta vincula formidaret? Quis de suavibus poculis dolorcs sævissimos prævideret? Quis de mollibus pratis tam dirum crucis lignum prænosceret? Et tamen nulla ætas in illa luxuria, nisi juventus, flori temporis comparata est. Sic enim dixerunt: Utamur creatura tanquam in juventule celeriter.","english":"See, then, from what foulness all those dreadful crimes arise which are feared in wicked men. For what is softer than that luxury? What is harder than this cruelty? A little while ago they were saying, \"Let us enjoy the good things that are, and let us use the creature as in youth quickly; and let not the flower of time pass us by, and let us leave signs of gladness everywhere.\" Now they say, \"Let us oppress the poor man, let us not spare the widow, nor turn back for the old man. Let us lie in wait for the righteous man, let us interrogate him with insult and torment, let us condemn him to a most shameful death.\" Wine is followed by fury, ointments by torments, blood by roses, anger by gladness. By such men the Lord was bound, beaten, killed. Who would fear bloody bonds from flowering garlands? Who would foresee the most savage pains from sweet cups? Who would foreknow so dreadful a tree of the cross from soft meadows? And yet no age in that luxury, except youth, is compared to the flower of time. For so they said: \"Let us use the creature as in youth quickly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Juvenes sensibilibus non capiantur. Ad sapientiæ amorem se convertant. Vos ergo, o juvenes, maxime monemus et hortamur, ut veræ virtutis pulchritudine capiamini. Nulla species vos terrestris, nullus fulgor metallorum, nulla nemorum amoenitas, nullæ florum purpuræ, nullus vel naturalis vel adhibitus carnis ornatus, nullus quarumlibet chordarum atque tibiarum sonus, nulla odorum jucunditas, nulla saporum suavitas, nulli amplexus, pulchritudini, inspirationi, dulcedini, fomentis sapientiæ conferantur. Ab his enim quæ turpiter amantur, non ab ipso amore prohibemus. Amare vultis? Amate sapientiam, ambite ut perveniatis ad eam. Ut non vos exhorreat ejus aspectus, in homine vos interiore componite. Sicut lascivi oculi ornamenta corporis, sic illa cordis inquirit. Nec de vestris divitiis hæc ornamenta proferatis: quia odit superbos et quasi de suo se jactare cupientes. Quid autem habes quod non accepisti ( I Cor. IV, 7)? Ipsa ergo donat unde illi placeas. Tantum dilige eam, et servabit te; circumda eam, et exaltabit te; bonora eam, et amplexabitur te: ut det capiti tuo coronam gratiarum (Prov. IV, 9). Clara est et quae nunquam marcescet sapientia, et facile invenitur ab his qui diligunt illam (Sap. VI, 13). Proponite hanc adjungere vobis, in iltam suspirate, in illam exardescite, In illam deperite. Te ipsum abnega tibi; ne illi te abneges dum places tibi.","english":"Let the young not be captivated by things of the senses. Let them turn themselves to the love of wisdom. You, then, O young men, we especially admonish and exhort, that you be captivated by the beauty of true virtue. Let no earthly appearance terrify you, no gleam of metals, no pleasantness of groves, no purples of flowers, no adornment of the flesh, whether natural or applied, no sound of any strings and pipes whatsoever, no pleasantness of odors, no sweetness of flavors, no embraces—let none of these be compared to the beauty, the inspiration, the sweetness, the encouragements of wisdom. For it is from the things that are shamefully loved, not from love itself, that we forbid you. Do you wish to love? Love wisdom, strive after it that you may attain to it. So that its countenance may not make you shudder, compose yourselves in the inner man. As wanton eyes seek the ornaments of the body, so does that wisdom seek the ornaments of the heart. Nor should you bring forth these ornaments from your riches, because it hates the proud and those who wish to boast as if of their own. But what do you have that you did not receive? Therefore she herself gives that by which you may please her. Only love her, and she will keep you; embrace her, and she will exalt you; honor her, and she will embrace you, that she may give to your head a crown of graces. Wisdom is bright and will never wither, and is easily found by those who love her. Resolve to join her to yourselves, sigh for her, burn for her, be utterly consumed with love for her. Deny yourself to yourself, lest you deny yourself to her while you please yourself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Non habet amaritudinem conversatio illius (Id. VIII, 16). Si amatores estis, bane amate; si formosi estis, Deo placete; si juvenes estis, diabolum vincite. Daniel ab angelo vir desideriorum appellatus est (Dan. x, 11). Quæ illa ejus erant desideria, nisi quibus in sapientiæ pulchritudinem ardenter inhiabat; quia et in juvenili aetate calcavit lasciviam, et regum superbiam pressit captivus, et ora leonum clausit inelusus?\n\nfeminis etiam junioribus dicta conveniunt. In ecclesiis non se ostentent. Nec vos, feminæ adolescentula, alienum a vobis arbitremini hunc esse sermonem. Ad vos enim, non tamen ut confundam vos, hæc dico, sed ut filias meas charissimas moneo: juvenilia desideria fugite. Nuptæ Susannam, viduæ Annam, virgines Mariam cogitate. Nec in publicumpropterea procedatis, ut florem feni vestri oculis hominum ostentare cupientes, in domo vitae mortem quaeratis. Omnis enim caro fenum, et claritas hominis ut flores feni. Quid ergo facietis cum fenum aruerit, flos deciderit? Verbum autem Domini, quod manet in æternum (Isai. XL, 6-8), cineres vestros non facile inventurum putatis, quod nunc superha aetatis viridilate contemnitis? Ecce iterum dico atque contestor, Juvenilia desideria fugite. Si auditis hoc, si obtemperatis, si tanquam Dei verbum cum honore et timore suscipitis, non solum pulchri ante oculos Dei, sed etiam sani eritis.","english":"His conversation has no bitterness (Id. VIII, 16). If you are lovers, love this; if you are handsome, please God; if you are young, conquer the devil. Daniel was called by the angel a man of desires (Dan. x, 11). What were those desires of his, except those by which he ardently yearned for the beauty of wisdom; because even in his youthful age he trampled on wantonness, and as a captive he pressed down the pride of kings, and shut the mouths of lions though himself shut in?\n\nThese words apply also to younger women. Let them not display themselves in the churches. Nor, young women, think that this sermon is foreign to you. For it is to you that I say these things, yet not to confound you, but as I admonish my dearest daughters: flee youthful desires. Let married women think of Susanna, widows of Anna, virgins of Mary. Nor for this reason go out into public, so that, desiring to show the flower of your hay to the eyes of men, you seek death in the house of life. For all flesh is hay, and the glory of man as the flowers of hay. What then will you do when the hay has dried up and the flower has fallen? But do you think that the word of the Lord, which remains forever (Isa. XL, 6-8), will not easily find your ashes, since now you despise it in the superfluous greenness of age? Behold, again I say and testify: flee youthful desires. If you hear this, if you obey, if you receive it as the word of God with honor and fear, you will be not only beautiful in the eyes of God, but also sound.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Si autem de hac admonitione nostra etiam, jocos fortasse amatorios vobis faciatis; de ipsis ferramentis mcdici mortifera vobis vulnera infligetis. Certe Judæi qui Dominum crucifixerunt ( cum audimus, horrescimus et ingenti exsecratione prosequimur, sed tamen illi cum de sua luxuria cogitarent, deliciosorum agrorum solitudines mcditaban* tur, dicentes: Nullum pratum sit quod non pertranseat luxuria nostra (Sap. i!, 8). Quomodo ergo parceret Christo, si cum invenisset in terra, qui quidem non solitaria prata irritandis libidinibus suis, sed frequentissimas ecclesias elegit regnantis in cœlo? Ecce tertio contestor et dico, dcsidcria iuvenilia fugite. Danielis desideriis xstuate. Filii, a juventute vestra eligite doctrinam, et usque ad canos invenietis sapientiam (Eccli. VI, 18).\n\nSERMO CCCXCII *.\n\nAd conjugatos.\n\nCAPUT PRIMUM. — i. Mulier curvata symbolum generis humani. Apostolum audivimus nobis dicentem, Legatione fungimur pro Christo, exhortantes reconcitiari Deo (IJ Cor. v, 20). Non exhortaretur ut reconciliaremur, nisi inimici fuissemus. Ergo erat totus mundus inimicus Salvatori, amicUs captivatori: hoc est, inimicus Deo, amicus diabolo. Et totum genus humanum, tanquam ista muller, curvatum erat ad terram. Jam intelligens quidam inimicos istos, clamat adversus eos, et dicit Deo: Curvaverunt animam meam (Ptal. LVI, 7).","english":"But if from this admonition of ours you even make perhaps amorous jests for yourselves, from those very iron tools of the physician you will inflict deadly wounds upon yourselves. Certainly the Jews who crucified the Lord—when we hear of it, we shudder and pursue them with immense execration—yet when they were thinking of their own luxury, they were meditating on the solitudes of delightful fields, saying: Let no meadow be that our luxury does not pass through (Wis. ii, 8). How then would he spare Christ, if he had found him on earth—he who chose not solitary meadows for provoking his lusts, but the most crowded churches of the one reigning in heaven? Behold, for the third time I testify and say: flee youthful desires; burn with the desires of Daniel. Sons, from your youth choose instruction, and even to gray hairs you will find wisdom (Eccli. vi, 18).\n\nSERMON CCCXCII.\n\nTo the married.\n\nCHAPTER ONE. — 1. The bent woman is a symbol of the human race. We have heard the Apostle saying to us, We are ambassadors for Christ, exhorting you to be reconciled to God (II Cor. v, 20). He would not exhort us to be reconciled unless we had been enemies. Therefore the whole world was an enemy to the Savior, a friend to the captivator: that is, an enemy to God, a friend to the devil. And the whole human race, like that woman, was bent down to the earth. Now one who understands these enemies cries out against them and says to God: They have bent down my soul (Ps. lvi, 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Diabolus et angeli ejus animas hominum curvaverunt ad terras, id est, ut pronae in ea quae temporalia sunt et terrena, superna non quærerent. Nam utique hoc dicit Dominus de muliere ista, quam alligaverat satanas ecce decem et octo annis: et jam oportebat eam solvi a vinculo suo, et solvi in die sabbati. Calumniabantur autem erigenti, qui, nisi curvi (Luc. XIII. 11-16)? Quandoquidem et ipsa quæ Deas præceperat non intelligentes, terreno corde intuebantur. Sacramentum enim Baptismi' carnaliter celebrabant, spiritualiter non videbam.\n\nCAPUT II. — 2. Concubinas habere non licet; nec maritatas uxores ducere; nec a marito repudiatas. Audite, charissimi, membra Christi et matris Catholicæ filii. Quod dico competentibus, audiant fideles; quod dico fidelibus, audiant competentes; quod dico competentibus et fidelibus, audiant pœnitentes; quod dico fidelibus et competentibus et poenitentibus, audiant catechumeni, audiant omnes: omnes timeant, nemo contemnat. Sit mihi in consolationem vester auditus, ne sit vobis in testimonium dolor meus. Competenlibus dico, Fornicari vobis non licet. Sufficiant vobis aut uxores ant nec uxores: concubinas vobis habere non licet. Audiat Deus, si vos surdi estis; audiant Angeli ejus, si vos contemnitis. Concubinas vobis habere non licet.","english":"The devil and his angels have bent the souls of men down to the earth—that is, so that, prone toward the things that are temporal and earthly, they might not seek the things above. For surely this is what the Lord says about that woman whom Satan had bound, behold, for eighteen years: and now she ought to be loosed from her bond, and loosed on the sabbath day. But those who were being raised up were slandered by men who, unless they were crooked, (Luke 13:11-16)? Since even they who did not understand the things God had commanded were looking with an earthly heart. For they were celebrating the sacrament of Baptism carnally, not seeing it spiritually.\n\nCHAPTER II. — 2. It is not lawful to have concubines; nor to marry women who are married; nor those repudiated by a husband. Hear, most beloved members of Christ and sons of the Catholic mother. What I say to the competentes, let the faithful hear; what I say to the faithful, let the competentes hear; what I say to the competentes and the faithful, let the penitents hear; what I say to the faithful and the competentes and the penitents, let the catechumens hear, let all hear: let all fear, let no one despise. Let your hearing be for my consolation, lest my grief be for you as a testimony. To the competentes I say: It is not lawful for you to commit fornication. Let wives suffice you, or let no wives suffice: it is not lawful for you to have concubines. Let God hear, if you are deaf; let his angels hear, if you despise. It is not lawful for you to have concubines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Et si non habetis uxores, non licet vobis babere concubinas, quas postea dimittatis, ut ducatis uiores 2; quanto magis damnatio vobis erit, si habere volueritis et concubinas et uxores I? Non vobis licet habere uxore?, quarum priores mariti vivuut: nec vobis, feminae, habere viros licet, quorum priores uxores vivunt. Adulterina sunt ista conjugia, non jure tori, sed jure cœli. Nec eam feminam quæ per repudium discessit a marito, licet vobis ducere vivo marito. Sollus fornicationis causa licet uxorem adulteram dimittere: sed illa vivente non licet alteram ducere. Et vobis, feminæ, nec illos viros a quibus per repudium discesserunt uxores eorum, maritos habere conceditur; non licet: adultcria sunt, non conjugia. Contemnitur Augustinus, timeatur vel Christus. Nolite imitari turbam malorum, infidelium, filii mei: nolite sequi vias latas, quarum finis ad interitum ducit. Qui baptizatus fuerit, aut continentiam Deo voveat, ant permaneat cum uxore sua, aut si non habet, ducat uxorem.","english":"And if you have no wives, it is not permitted for you to have concubines whom you later dismiss so that you may marry wives; how much greater will your condemnation be if you wish to have both concubines and wives? It is not permitted for you to have wives whose former husbands are alive; nor is it permitted for you, women, to have husbands whose former wives are alive. These are adulterous unions, not by the law of the marriage bed but by the law of heaven. Nor is it permitted for you to marry that woman who has departed from her husband by divorce while her husband is alive. Only for the cause of fornication is it permitted to dismiss an adulterous wife; but while she lives, it is not permitted to marry another. And for you, women, it is not granted to have as husbands those men from whom their wives have departed by divorce; it is not permitted: they are adulteries, not marriages. Augustine is despised; let Christ at least be feared. Do not imitate the crowd of the wicked and the faithless, my sons: do not follow the broad ways, whose end leads to destruction. Whoever has been baptized, let him either vow continence to God, or remain with his wife, or if he has none, let him take a wife.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"CAPUT III.—3. Pœnitentia iia qui a castitatis pro. podto lapsi sunt amplectenda. Publica pœnitentia Theodosii pænitentia. Audite me, fideles, id est baptizati. Quare moriemini jam renati? Quando baptizati per vias tortuosas et lubricas et immundas itis, racscitis quia peritis? Peritis, filii mei, credite. Non vukis credere? Quid vobis facio? Qui fideles estis, et auditis me, si forto talia commisistis, nolitc addere; et ut vobis Deus ignoscat, orate. Si non potuistis habere, vel noluistis, pudicitiam conjugalem seu continentiam, et deviastis a proposito vel vinculi conjugalis vel devotae continentiæ 1, sit in vobis dolor et humilitas poenitentiæ. Apertius dico: nemo dicat, Non intellexi. Qui post uxores vestras vos illicito concubitu maculastis, si præter uxores vestras cum aliqua concubuistis; agite poenitentiam, qualis agitur in Ecclesia, ut oret pro vobis Ecclesia. Nemo sibi dicat, Occulte ago, apud Deum ago: novit Deus qui mihi ignoscat, quia in corde meo ago. Ergo sine causa dictum est, Quæ solveritis in terra, soluta erunt in cœlo (Matth. XVIII, 18)? Ergo sine causa sunt claTes datæ Ecclesiae Dei? frustramus Evangelium,.frustramus verba Christi? Promittimus vobis quod ille negat? Nonne vos dccipimus? Job dicit, Si erubui in conspectu populi confiteri peccata mea (Job XXXI, 33).","english":"CHAPTER III.—3. Penance is to be embraced by those who have fallen from the vow of chastity. The public penance of Theodosius's penance. Hear me, faithful ones, that is, the baptized. Why will you die, now that you have been reborn? When, having been baptized, you walk through crooked and slippery and unclean ways, do you not know that you are perishing? You are perishing, my sons; believe it. You do not want to believe? What am I to do with you? You who are faithful and hear me, if perhaps you have committed such things, do not add to them; and pray that God may forgive you. If you were unable, or unwilling, to keep conjugal chastity or continence, and you have strayed from the purpose either of the marriage bond or of devoted continence, let there be in you grief and the humility of penance. I say it more plainly: let no one say, I did not understand. You who after your wives have defiled yourselves with illicit concubinage, if besides your wives you have lain with any woman; do penance, such as is done in the Church, so that the Church may pray for you. Let no one say to himself, I do it secretly, I do it before God: God knows how to forgive me, because I do it in my heart. Is it then for nothing that it was said, Whatever you loose on earth shall be loosed in heaven (Matthew 18:18)? Is it then for nothing that the keys were given to the Church of God? Do we make the Gospel void, do we make the words of Christ void? Do we promise you what he denies? Are we not deceiving you? Job says, If I blushed to confess my sins in the sight of the people (Job 31:33).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Talis justus, thesauri divini obryzum, tali camino probatus ista dicit; ct resistit mihi filius pesti. tentiæ, et erubescit genu figere sub benedictione Dei superba cervix, mens tortuosa? Fortassis, imo quod non dubitatur, propterea Deus voluit ut Theodosius imperator ageret poenitentiam publicam in conspectu populi, maxime quia peccatum ejus celari non potuit; et erubescit senator, quod non erubuit imperator? Erubescit, nee senator, sed tantum curialis, quod non erubuit imperator? Erubescit plebeius sive negotiator, quod non erubuit imperator? Quæ ista superbia est? Nonne sola sufficeret gehennæ, etiamsi Adulterium nullum esset?\n\nCAPUT IV. — A. Christianos mulieres quomodo zelare debeant viros suos. Postremo, fratres mei, audiunt lue viri, audiunt me feminae, quid ad me irascimini? Utinam faciatis quod scriptum est, Irascimini, et nolite peccare (Psal. IV, 5). Timere debeo, ne contingat mihi quod contigit apostolo Paulo, quod modo cum legeretur, si intenti fuistis, audistis: Ergo inimicus factus sum vobis verum prædicans (Galal. IV, 16)? Et si ita est, fiat. Si necesse est ut inimicus sim vobis, jnelius vobis opto esse, quam justitiæ. Commendo vos custodiendos etiam uxoribus vestris. Filiæ meae sunt, sicut et vos filii mei estis.","english":"Such a righteous man, the pure gold of the divine treasures, tested in such a furnace, says these things; and the son of pestilence resists me, and does the proud neck blush to bend the knee beneath God's blessing, the twisted mind? Perhaps—indeed, it is not to be doubted—for this reason God willed that the emperor Theodosius should perform public penance in the sight of the people, especially because his sin could not be hidden; and does the senator blush at what the emperor did not blush at? Does the senator blush—no, not the senator, but only the curial—at what the emperor did not blush at? Does the commoner or the merchant blush at what the emperor did not blush at? What pride is this? Would this alone not suffice for hell, even if there were no adultery?\n\nCHAPTER IV.—4. How Christian women ought to be zealous for their husbands. Finally, my brothers, the men hear this, the women hear me—why are you angry with me? Would that you did what is written: Be angry, and do not sin (Psalm 4:5). I must fear lest there befall me what befell the apostle Paul, which, if you were attentive, you heard just now when it was read: Have I therefore become your enemy by telling you the truth (Galatians 4:16)? And if so it is, so be it. If it is necessary that I be an enemy to you, I would rather be so for your good than for your righteousness. I commend you to be guarded also by your wives. They are my daughters, just as you are my sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Audiant me: zclent viros suos; non sibi servent vanam gloriam, qua solent a maritis impudicis matronæ laudari, quia impudicitiam virorum suorum aequo animo ferunt. Nolo talem.patientiam habeant christianae mulieres: prorsus zelent viros suos; non propter carnom suam, sed propter animas illorum. Omnino ego moneo, ego praecipio, ogo jubco: episcopus jubet, Christus in mc jubet. Novit ille in cujus conspectu ardet cor meum. Ego, inquam, jubeo. Nolite viros vestros permittere fornicari. Interpellate contra illos Ecclesiam. Non dico, judices publicos, non proconsulem, non vicarium, non comitem, non imperatorem; sed Cbristum. In cæteris omnibus ancillae estote virorum vestrorum, subditæ ad obsequium. Nulla sit ia vobis protervitas, nulla superbia, non contumeliosa cervix, non aliqua inobedientia: prorsus tanquam ancillæ servite. Sed ubi ventum fuerit ad illud negotium, uhi vos bcatus Apostolus aequavit, dicens, Uxori vir debitum reddat, similiter et uxor viro; subintulit, Uxor non habet potestatem corporis sui, aed vir. Quid te extollis? Audi quod sequitur: Similiter et vir noa habet corporis sui potestatem, sed mulier ( I Cor. VII, 3, 4). Ubi ad hoc ventum fuerit, clamate pro re vestra. Aurum tuum vendit maritus pro necessitate sua: ferto, femina; forto, ancilla; noli litigare, noli contradicere. Contemptus auri tui, dilectio est viri tui.","english":"Let them hear me: let them be zealous for their husbands; let them not keep for themselves that vain glory in which married women are accustomed to be praised by their unchaste husbands, because they bear their husbands' unchastity with a calm mind. I do not wish Christian women to have such patience: by all means let them be zealous for their husbands; not for the sake of their own flesh, but for the sake of their souls. Altogether I advise, I instruct, I command: the bishop commands, Christ commands in me. He knows, in whose sight my heart burns. I, I say, command. Do not permit your husbands to commit fornication. Appeal against them to the Church. I do not say to public judges, not to the proconsul, not to the vicar, not to the count, not to the emperor; but to Christ. In all other things be handmaids of your husbands, subject in obedience. Let there be in you no forwardness, no pride, no insulting neck, no disobedience at all: by all means serve as handmaids. But when it comes to that matter, where the blessed Apostle made you equal, saying, Let the husband render the debt to his wife, and likewise also the wife to her husband; he added, The wife hath not power of her own body, but the husband. Why dost thou exalt thyself? Hear what follows: Likewise also the husband hath not power of his own body, but the wife (1 Cor. 7:3-4). When it comes to this, cry out for your cause. Thy husband sells thy gold for his own need: bear it, woman; bear it, handmaid; do not strive, do not contradict. The contempt of thy gold is the love of thy husband.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Si villam tuam pro necessitate sua vendat, quae est et tua (non enim potest esse ipsius, quæ non sit tua, si est charitas in te, quæ debet esse in uxore), ferto paticuter; et si dubitat, tu offer: contemno omnia propter amorem viri tui. Sed castum opta, pro castitate litiga. Patienter pereat villa tua, non anima ipsius te patienta pereat.\n\nCAPUT V. — 5. Caput mulieris vir. Ducat hic in bonum, illa sequatur. Non dico viris, ut in hac causa zelent uxores suas. Scio quia faciunt, novi. Quis ferat uxorem adulteram? Et imperatur feminae ut ferat adulterum virum! Ojustitia! Quare, rogo te? quare? Quia ego sum vir. Vir es? in fortitudine tua probemus, quia vir es. Vir es? vince libidinem. Quomodo vir, quo uxor est fortior? Tu es caput mulieris, vir, verum est. Si caput est, ducat, uxor sequatur. Sed ubi recta est domus, caput mulieris vir. Si caput es, duc: sequatur illa caput suum. Sed vide quo eas. Noli ire quo non vis ut sequatur: noli ire quo times pedissequam, ne in foveam adulterii simul ruatis: ne cum tu facis, doceas quod facis. Dolet tibi anima, si in foveam adulterii ambo simul ruatis: doleat tibi, si tu solus ruas. Zelas, non vis ut ruat illa: time, tu noli ruere. Nolite autem, pudicissimæ feminæ, imitari impudicos viros vestros. Absit a vobis. Aut vobiscum vivant, aut soli pereant. Impudico marito non debet mulier pudicitiam, sed Deo illam debet, Christo illam debet.","english":"If she sells your estate because of her need—an estate that is also yours (for it cannot be hers if it is not yours, if there is love in you, which ought to be in a wife)—bear it patiently; and if she hesitates, you offer it. I despise all things for the love of your husband. But desire what is chaste; contend for chastity. Let your estate perish patiently, but do not let her soul perish through your patience.\n\nCHAPTER V. — 5. The husband is the head of the wife. Let him lead here toward what is good, and let her follow. I do not say to husbands that in this matter they should be jealous of their wives. I know that they do it; I am acquainted with it. Who would endure an adulterous wife? And the woman is commanded to endure an adulterous husband! O justice! Why, I ask you? Why? Because I am a man. Are you a man? Let us prove it by your strength, that you are a man. Are you a man? Conquer lust. How are you a man, when your wife is stronger than you? You are the head of the wife, husband—it is true. If he is the head, let him lead, and let the wife follow. But where the household is rightly ordered, the husband is the head of the wife. If you are the head, lead; let her follow her head. But see where you go. Do not go where you do not want her to follow; do not go where you fear for your companion, lest you rush together into the pit of adultery; lest, when you do it, you teach what you do. It grieves you in your soul if both of you rush together into the pit of adultery; let it grieve you if you alone rush in. You are jealous, you do not want her to fall: take care, do not fall yourself. But do not, most chaste women, imitate your unchaste husbands. Far be it from you. Either let them live with you, or let them perish alone. A woman does not owe chastity to an unchaste husband, but she owes it to God; she owes it to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Non propter illum faciat, qui non meretur; sed propter Christum faciat. Pretium suum attendat, tabulas suas legat. Postremo quod libet sentiat, qui forte indignatur, quia talia disputo: nam scio, qui sapiunt, amant inde me; quia non sine causa scriptum est, Corripe sapientem, et amabit te; corripe insipientem, et adjiciet odisse te (Prov. IX, 8). Non dixit, Incipiet: sed, adjiciet: quia jam oderat. Ergo scio quia sapientes amant me in hoc. A communione se cohibeant, qui sciunt quia novi peccata ipsorum; ne de cancellis projiciantur. Quorum autem nescio, hos coram Deo convenio. Agant eliam ipsi poenitentiam, et deinceps ab immunditia abstineant fornicationum suarum.\n\nCAPUT VI. —6. Poenitentes mutentur. Catechumeni imitentur bonos de Ecclesia. Poenitentibus dico: quid est quod agitis? Scitote, nihil agitis. Quid prodest quia humiliamini, si non mutamini? Catechumeuis dico: exardescite voluntate ad percipiendam gratiam. Sed eligite vobis in Ecclesia Dei quos imitemini. Si non inveneritis: heumihi, Deus meus! quid cst quod dico, Si non inveneritis? Ergo in populo fidelium noh est quem inveniatis? Per tot annos, tol homines sine causa baptizavimus, si non ibi sunt qui servent quod acceperunt, qui custodiant quod audierunt. Absit a me ut hoc credam. Melius non vobis essem episcopus, si hoc ita est. Sed spero esse, credo esse.","english":"Let him not do it on account of the one who does not deserve it, but let him do it on account of Christ. Let him consider his own price, let him read his own documents. Finally, let whoever perhaps is indignant that I dispute such things think what he likes; for I know that those who are wise love me for this, because it is not without cause that it is written, Rebuke a wise man, and he will love you; rebuke a fool, and he will add to hating you (Prov. 9:8). It did not say, He will begin; but, He will add: because he already hated. Therefore I know that the wise love me in this. Let those refrain from communion who know that I know their sins, lest they be thrown out from the rails. But those whose sins I do not know, I summon these before God. Let them themselves also do penance, and from here on abstain from the uncleanness of their fornications.\n\nCHAPTER VI. — 6. Let the penitents be changed. Let the catechumens imitate the good of the Church. I say to the penitents: what is it that you are doing? Know that you are doing nothing. What does it profit that you humble yourselves, if you are not changed? I say to the catechumens: be inflamed in will to receive grace. But choose for yourselves in the Church of God those whom you may imitate. If you have not found them: alas for me, my God! What is it that I say, If you have not found them? Therefore in the people of the faithful there is not one whom you may find? Through so many years, we have baptized so many people without cause, if there are not there those who keep what they have received, who guard what they have heard. Far be it from me that I believe this. Better would I not be your bishop, if this is so. But I hope it is so, I believe it is so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Inde est autcm misera conditio mea, quia plerumquc cogor adulteros nosse, castos nosse non possum. In occulto est unde gaudeam, in publico est unde torquear. Ergo desiderate gratiam Dei, eligite quos imitemini, cum quibus vivatis, et cum quibus colloquia dulcia cbaritatis habeatis. Nolite admitteresusurraliones malas. Corrumpunt mores bonos collozuia mala (I Cor. xv, 35). Vivite sicutspicse inter zizania: ferte tribulationes hujus saeculi, sicut grana in area. Veniet ventilator: nemo sit passim isto tempore separator.\n\nSERMO CCCXCIII *.\n\nDe pœnitentibus.\n\nPænitentia non vera, si non vita mutatur. Poenitentia in extremis quam incerta. Pœnitentes, poenitentes, poenitentes (si tamen estis poenitentes, et non estis irridentes), mutale vitam, reconciliamini Deo. Et vos enim cum catena pascitis. Qua, inquis, catena? Qua ligaveritis in terra, erunt ligata eI in cœlo (Matth. xviii, 18). Audis ligaturam, et Deo putas facere imposturam? Pœnitentiam agis, genu figis, et rides, ct subsannas patientiam Dei? Si poenitenses, poeniteat te: si non pœnitet, poenitens non es. Si ergo poenitet, cur facis quod male fecisti? Si fecisse poenitet, noli facere. Si adhuc lacis, corte non es poenitens. Equidem, charissimi, ægrotant homines, mittunt ad ecclesiam, vel portantur ad ecclesiam, et baptizantur, ct renovantur, et fclices binc erunt. Sed non ipsa est causa poenitentiae.","english":"Hence, then, is my wretched condition, because for the most part I am compelled to know adulterers, and I cannot know the chaste. What is in secret is the cause of my joy; what is in public is the cause of my torment. Therefore desire the grace of God, choose whom you may imitate, with whom you may live, and with whom you may hold the sweet conversations of charity. Do not admit evil whisperings. Evil conversations corrupt good morals (1 Cor 15:33). Live like fish among the weeds: bear the tribulations of this world like grain on the threshing floor. The winnower will come: let no one in this time be a separator everywhere.\n\nSERMON 393.\n\nOn the penitents.\n\nPenance is not true if one's life is not changed. Penance at the last hour is how uncertain. Penitents, penitents, penitents (if indeed you are penitents, and are not mockers), change your life, be reconciled to God. For you too feed with a chain. With what chain, you ask? Whatever you bind on earth will be bound also in heaven (Mt 18:18). You hear of the binding, and do you think to play a trick on God? You do penance, you bend the knee, and you laugh and mock the patience of God? If you are penitent, let it grieve you; if it does not grieve you, you are not a penitent. If, then, it grieves you, why do you do what you did wickedly? If it grieves you to have done it, do not do it. If you are still doing it, you are certainly not a penitent. Indeed, dearest ones, people fall sick, they send to the church, or are carried to the church, and are baptized and renewed, and will be happy from there. But that is not the very cause of penance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Qui nondum accepit Baptismum, nondum violavit Sacramentum: qui autem violavit Sacramentum male et perdite vivendo, et ideo remotus est ab altari, ne judicium sibi manducet et bibat; mutet vitam, corrigat se, et reconcilietur, cum vivit, dum sanas est. Exspedat etiam ipse tunc reconciliari, quando incipit mori? Experti sumus multos exspirasse, exspectantes reconciliari. Deinde etiam dico in conspectu Dei, timori vestro, timorem meum. Qui autem non timet, timentem me contemnit, sed malo suo. Audi ergo. Certus sum quia homo baptizatus, si vitam, non audeo dicere sine peccato, quis enim sine peccato? sed vitam sine crimine duxerit, et talia peccata habuerit, quæ quotidie dimittuntur in oratione dicenti, Dimitte nobis debita nostra, sicut et noa dimittimus debitoribus nostris ( Id. VI, ); quando diem finierit, vitam non finit, scd transit de vita In vitam, de laboriosa ad quietam, de misera ad beatam: sive iste voluntate sua currat ad Baptismum, sive in periculo constitutus baptizetur, et exeat de hac vita, ad Dominum vadit, ad requiem vadit. Baptizatus autem desertor et violator tanti Sacramenti, si agat poenitentiam ex toto corde, si agat pænitentiam ubi Deus videt, qui vidit cor David, quando increpatos a propheta, et graviter increpatus, post comminationes Dei terribiles exclamavit, dicens, Peccavi; et mox audivit, Dominus ubstulit peccatum tuum (II Reg. XII, 13).","english":"The one who has not yet received Baptism has not yet violated the Sacrament; but the one who has violated the Sacrament by living wickedly and ruinously, and is therefore kept away from the altar, lest he eat and drink judgment to himself, let him change his life, correct himself, and be reconciled while he lives, while he is healthy. Is he also to wait until he begins to die, and then be reconciled? We have known many who breathed their last while waiting to be reconciled. Then I also speak in the sight of God, to your fear, my fear. But the one who does not fear despises me who fears—but to his own harm. Hear therefore. I am certain that a baptized man, if he has led a life—I do not dare to say without sin, for who is without sin?—but a life without grave crime, and has had such sins as are forgiven daily in the prayer of one who says, Forgive us our debts, as we also forgive our debtors, when he has ended the day, he does not end his life, but passes from life to life, from toilsome to restful, from wretched to blessed: whether he runs to Baptism by his own will, or is baptized when in danger and departs from this life, he goes to the Lord, he goes to rest. But the baptized deserter and violator of so great a Sacrament, if he does penance with his whole heart, if he does penance where God sees, who saw the heart of David when he was rebuked by the prophet, and, gravely rebuked, after the terrible threats of God cried out, saying, I have sinned; and at once heard, The Lord has taken away your sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Tantum valent tres syllabæ. Tres syllabae sunt, Peccavi: sed in his tribus syllabis, flamma sacrificii cordis ascendit in coelum. Ergo qui egerit veraciter pœnitentiam, et solutus fuerit a ligamento quo erat constrictus et a Christi corpore separatus, et bene post poenitentiam vixerit, sicut ante poenitentiam vivcre dcbuit, post reconciliationem quandocumque defunctus fuerit, ad Deum vadit, ad requiem vadit, regno Dei non privabitur, a populo diaboli separabitur. Si quis autem positus in ultima necessitate aegritudinis suae, voluerit accipere poenitentiam, et accipit, et mox reconciliaturet hinc va. dit; fateor vobis, non illi negamus quod petit, sed non praesumimus quia bene hinc exit. Non præsumo: non vos fallo, non praesumo. Fidelis bene vivens, sccurus hinc exit. Baptizatus ad horam, securus hinc exit. Agens poenitentiam, et reconciliatus cum sanus est, et postea bene vivens, securus hinc cxie. Agens poenitentiam ad ultimum et reconciliatus, si securus hinc exit, ego nonsum securus. Unde sccurus sum, securus sum, et do securitatem: unde non sum securus, poenitentiam dare possum, sccuritatem dare non possum. (Sed dicat aliquis: Bone sacerdos, tu nescire et nullam securitatem nobis dare posse dicis, si ille salvatur, et Christum adire meretur, eui morienti pœnitentia datur, qui dum vixit, dum sanus fuit, impoenitens fuit; instrue ergo nos, rogo,quo-.","english":"Three syllables are worth so much. The three syllables are: I have sinned. But in these three syllables the flame of the heart's sacrifice ascends to heaven. Therefore, the one who has truly performed penance, and has been loosed from the bond by which he was constrained and separated from the body of Christ, and has lived well after penance, as he ought to have lived before penance—after reconciliation, whenever he dies, he goes to God, he goes to rest, he will not be deprived of the kingdom of God, he will be separated from the people of the devil. But if anyone, placed in the final necessity of his illness, wishes to receive penance, and receives it, and is presently reconciled and departs from here, I confess to you, we do not deny him what he asks, but we do not presume that he departs from here well. I do not presume; I do not deceive you; I do not presume. A faithful person living well departs from here secure. One baptized at the last hour departs from here secure. One doing penance and reconciled while he is healthy, and afterward living well, departs from here secure. One doing penance at the very end and reconciled—if he departs from here secure, I am not secure. Where I am secure, I am secure, and I give security; where I am not secure, I can give penance, but I cannot give security. But let someone say: Good priest, you say that you do not know and can give us no security, if that man is saved and merits to approach Christ, to whom penance is given as he dies, who while he lived, while he was healthy, was impenitent; instruct us, I ask, therefore, in what—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"modo bene vivere post poenitentiam debeamus. Dico, abstinete vos ab ebrietate, a concupiscentia, a furto, et maliloquio, ab immoderato risu, a verbo otioso, unde reddituri sunt homines rationem in die judicii. Ecce quam levia dixi. Omnia tamen gravia1 et pestifera. Et aliud dico: non solum post poenitentiam, ab istis vitiis se homoservare debet, sed et ante poenitentiam, dum sanus est; quia si ad ultimum vitae steterit, nescit si ipsam pœnitentiam accipere ac Deo et sacerdoti peccata sua confiteri poterit. Ecce quare dixi, quia et ante poenitentiam bene vivendum est, et post pœnitentiam melius). Quod dico attendite: debeo illud planius exponere, ne me aliquis male intelligat. Numquid dico, Damnabitur? Non dico. Sed nec dico etiam, Liberabitur. Et quid dicis mihi? Nescio: non presumo, non promitto; nescio. Vis tc de dubio liberare? vis quod incertum est cvaderc? Age pœnitentiam, dum sanus es. Si enim agis veram poenitenliam, dum sanus es, et invenerit te novissimus dies, curre ut reconcilieris: si sic agis, securus es. Quare securus es? Quia egisti poenitentiam eo tempore, quo et peccare potuisti. Si autem tunc vis agere pænitentiam ipsam, quando jam peccare non potes; peccala te dimiserunt, non tu illa. Sed unde scis, inquis, ne forte Deus dimittat mihi? Verum dicis. Unde, nescio. Illud scio, hoc nescio. Nam ideo tibi do pœnitentiam, quia nescio.","english":"We ought to live well after penance. I say: abstain from drunkenness, from lust, from theft, and from evil speech, from immoderate laughter, from idle words, for which men will give an account on the day of judgment. See how light a thing I have said. Yet all these are grave and pestilential. And I say something else: not only after penance ought a man keep himself from these vices, but also before penance, while he is healthy; because if he has come to the last moment of life, he does not know whether he will be able to receive penance itself and confess his sins to God and to the priest. See, that is why I said that one must live well both before penance and better after penance. Attend to what I say: I ought to explain this more plainly, lest someone misunderstand me. Do I say, He will be damned? I do not say that. But neither do I say, He will be freed. And what do you say to me? I do not know; I do not presume, I do not promise; I do not know. Do you wish to free yourself from doubt? Do you wish to escape from uncertainty? Do penance while you are healthy. For if you do true penance while you are healthy, and the last day finds you, run to be reconciled; if you act thus, you are secure. Why are you secure? Because you did penance at the time when you were also able to sin. But if you wish to do penance itself then, when you are no longer able to sin, your sins have let you go, not you them. But how do you know, you say, that perhaps God will forgive me? You speak truly. How, I do not know. That I know, this I do not know. For that is why I give you penance, because I do not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Nam si scirem tibi nihil prodesse, non tibi darem. Item si scirem libi prodesse, non te admonerem, non te terrerem. Duæ res sunt. aut ignoscitur tibi, aut non ignoscitur: quid horum tibi futurum sit, nescio. Ergo dimitte incertum, tene certum.\n\nSERMO CCCXCIV.\n\nDe Natali SSe Perpetum et Felicilatis.\n\nDuae gemmæ hodie in Ecclesia refulserunt et una claritas: quia Perpetua et Felicitas una solemnitas; nec potest dubitari de felicitate, quæ perpetuam possidet dignitatem. Junxit illas carceris custodia, junxit et gratia: quia non est in eis ulla discordia. Simul cantant in carcere, simul Christo obviam veniunt in aere; simul pugnant ad vaccam, simul intrabunt in patriam sempiternam; simul martyrium gerebant; una lactabat, altera pariebat. Perpelua dicebat, cum traderet infantem et amoveret lactentem: Quis nos separabit a charitate Christi (Rom. VIII, 35)? Felicitas de partu gemitus dabat, et post comites suos intrepida festinabat; et gemendo liberata, quid Christo dicebat? Dirupisti vincula mea; tibi sacrificabo sacrificium laudis (Psal. cxv, 17). Et beatus David ad ejus gemitum consolandum dicebat: Det tibi Dominus secundum cor tuum, et omne consilium tuum confirmet (Psal. xix, 5). fragilitas! Tenebræ fugiebant, et humana conditio non transibat. Sed qui mortem vicit, et illam a partus periculo liberavit, et Perpetuam a lactis pondere sublevavit.","english":"For if I knew that it would profit you nothing, I would not give it to you. Likewise, if I knew that it would profit you, I would not admonish you, I would not terrify you. There are two things: either you are forgiven, or you are not forgiven. Which of these will befall you, I do not know. Therefore let go of what is uncertain, hold fast to what is certain.\n\nSERMON 394.\n\nOn the Birthday of Saints Perpetua and Felicitas.\n\nTwo jewels shone forth today in the Church, and one brightness: because Perpetua and Felicitas are one solemnity; nor can there be any doubt concerning the felicity that possesses perpetual dignity. The prison's guard joined them, and grace joined them too: because there is no discord in them. Together they sing in prison, together they come to meet Christ in the air; together they fight against the cow, together they will enter into the eternal homeland; together they bore their martyrdom; the one was nursing, the other was giving birth. Perpetua said, when she handed over her infant and put away the suckling: Who shall separate us from the love of Christ? Felicitas gave groans from her childbirth, and after her companions she hastened on untrembling; and, delivered by her groaning, what did she say to Christ? You have broken my bonds; to you I will sacrifice a sacrifice of praise. And blessed David, to console her groaning, said: May the Lord grant you according to your heart, and confirm all your counsel. O frailty! The shadows were fleeing, and the human condition was not passing away. But he who conquered death both freed her from the peril of childbirth and lifted Perpetua from the burden of nursing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Cum enim scalæ illius gradus ascenderent, et draconis insidiosa colla calcarent, venerunt ad viridarium coelestium pratorum, et invenerunt illic pastorem bonum animam suam ponentem pro ovibus suis, et lactis succum quærentem a gregibus suis. Nam sedebat, inquit, pastor juvenis et senex, viridis aetate, canus capite, qui non novit senectutem. Juvenis in illo vultus micabat, quia idem ipse est, et anni ejus non deficient (Psal. CI, 48). Capite canescebat, quia justus Dominus justitiam dili. gebat, æquitatem agnoscebat in Martyribus. In circuitu ejus oves inclinatæ cubabant, ipse cas digito pastorali mulgebat, in quibus inveniebat lactis copiam et fecundam pietatis conscientiam. Mulgebat digitis et altoquebatur paternis solatiis, promissis coelestibus præparatis dicens: Venite, benedicti Patris mei, percipite regnum quod vobis præparatum est ab origine mundi [Matth. xxv, 34). Et ostendit illis lac tis alvea puro corde spumantia per lucidam eleemosynam, et dicit: Esurivi, et dedistis mihi manducare; sitivi, et potastis me (Id. 35). Accepit Perpetua a dulei pastore lac novum, antequam funderet sanguinem pretiosum. Kesponderunt, Amen, et coeperunt petere pietatem. Orabant in carcere, securæ jam de pastore. Domine, inquiunt, non sit arida confessio nostra, ut et nos mercamur tuis pretiosis gregibus sociari, et a tuis martyribus non separari.","english":"For when they were climbing the steps of that ladder and treading upon the treacherous necks of the dragon, they came to the garden of heavenly meadows, and there they found the good shepherd laying down his life for his sheep, and seeking the juice of milk from his flocks. For he sat, it says, a shepherd young and old, green in age, white in head, who knew not old age. In him the countenance of a youth gleamed, because he is the same and his years shall not fail. He was white-headed, because the righteous Lord loved righteousness and acknowledged equity in the Martyrs. Around him the sheep lay bowed down; he milked them with his pastoral finger, in whom he found abundance of milk and a fruitful conscience of piety. He milked with his fingers and spoke with fatherly consolations, with heavenly promises prepared, saying: Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world. And he showed them the milk-pails foaming with pure milk through bright almsgiving, and says: I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink. Perpetua received new milk from the sweet shepherd before she poured out her precious blood. They answered, Amen, and began to seek piety. They prayed in prison, now secure concerning the shepherd. Lord, they say, let not our confession be dry, that we too may deserve to be joined to your precious flocks and not be separated from your martyrs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":178,"ref":"p178","source":"Proponitur cis in visione palæstra, in amphtheatro arena pomposa. Adest ille Ægyptius, qui fuit in caelo Lucifer speciosus: ipse pugnaturus volutatur in pulvere, et Perpetua triumphatura Do.. niino Salvatore, adjunxit manus in crucem, habens ante se dominicum juvenem defensorem. Accipit triumphum de victoria. et ramum consequitur de comna. Ofleramus illi et nos munera nostra: alii eis in tempore offerebant visitationes carceris; nos offeramus illis votum solemnitatis, ut iegnum mereamur cum omnibus sanctis.\n\nSEHMO CCCXCV («).\n\nDe Ascensione Domini, VI.\n\nI. Hodierno die Ascensionem Domini in coelum celebramus: Sursum cor non inaniter audiamus, ct integro corde cum illo ascendamus, docente Apostolo et dicente, Si consurrexistis cum Christo, quas sursum sunt quærite, ubi Christus est in dextera Dei sedens; quæ sursum sunt sapite, non quæ super terram (Coloss. III, i, 2). Necessitas actionis in terra sit; voluntas ascensionis in cœlo. Spes hic, res ibi. Veniet enim tempus, quando res ibi. Quando autem res ibi, spes nec Iiic, nec ibi: non quia inanis est spes; sed quia finitur, quando venerit res. Denique audite de spe quid dixit Apostolus. Spe, inquit, salvi facti sumus. Spes autem quæ videtur non est spes: quod autem videt quis, quid sperat? Si autem quod non videtnus speramus, per patientiam exspectamus (Rom. VIII, i, 2o).","english":"A arena is set before them in a vision, a splendid arena in the amphitheater. There stands that Egyptian, who was in heaven the beautiful Lucifer: he who is about to fight is rolled in the dust, and Perpetua, who is about to triumph through the Lord Savior, joined her hands upon the cross, having before her the Lord's young man as her defender. She receives the triumph of victory, and obtains the branch from the contest. Let us also offer our gifts to them: others in their time offered them visits to the prison; let us offer them the vow of the festival, that we may merit the kingdom with all the saints.\n\nSERMON 395\n\nOn the Ascension of the Lord, VI.\n\nI. Today we celebrate the Ascension of the Lord into heaven: let us not hear \"Lift up your heart\" in vain, and let us ascend with him with an undivided heart, as the Apostle teaches and says, If you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God; savor the things that are above, not the things that are on the earth (Col. 3:1-2). Let there be necessity of action on earth; let the will of ascension be in heaven. Hope here, the reality there. For the time will come when the reality is there. But when the reality is there, hope will be neither here nor there: not because hope is empty, but because it ends when the reality has come. Finally, hear what the Apostle said about hope. In hope, he says, we have been saved. But hope that is seen is not hope: for what a man sees, why does he hope for it? But if we hope for what we do not see, we wait for it with patience (Rom. 8:24-25).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Attendite in ipsis rebus humanis, et considerate quod si sperat aliquis ducere uxorem, adhuc ergo nondum habet. Nam si habet, quid sperat? Ducit ergo uxorem, quam sperabat; et jam non sperabit. Feliciter ergo tinitur spes, quando venerit res. Sperat quispiam peregrinus ad patriam suam se esse venturum: quamdiu ibi non est, sperat; cnm venerit, jam non sperat. Spei enim successit res. Feliciter spes Unitur, quando quod sperabatur tenetur. Modo ergo, charissimi, quod audistis ut sursum cor habeamus, ipso corde fit ut de illa futura vita cogitemus. Hic bene vivamus, ut ibi vivamus.\n\nEcce enim quanta dignatio Domini nostri: qui fecit nos, descendit ad nos; quia cecideramus ab illo nos. Et ut veniret ad nos, non ipse cecidit, sed descendit ad nos. Si ergo descendit ad nos, levavit nos. Jam in corpore suo levavit nos caput nostrum: ubi est, sequentur et membra. Quia quo præcessit caput, secutura sunt membra. Ille est caput, nos sumus membra. In coelo est ille, nos in terra. Quasi longe est ille a nobis? Absit. Spatia si interroges, longe est: charitatem interroga, nobiscum est. Si enim non esset ille nobiscum, non diceret ille in Evangelio: Ecce ego vobiscum sum usque ad consummationem sæculi (Matth. XXVIII, 20). Si non est uobiscum, mentimur quando vobis dicimus, Dominus vobiscum.","english":"Consider human affairs themselves, and reflect: if someone hopes to marry a wife, then he does not yet have her. For if he had her, what would he hope for? He marries the wife he was hoping for, and then he will no longer hope. Hope is therefore brought to a happy end when the thing itself arrives. A traveler hopes that he will come to his homeland; as long as he is not there, he hopes; when he has come, he no longer hopes. For the reality has succeeded hope. Hope is brought to a happy end when what was hoped for is held. Now therefore, dearest ones, what you have heard—that we lift up our heart—is done by the heart itself, so that we think on that future life. Let us live well here, that we may live there.\n\nFor behold how great is the condescension of our Lord: he who made us descended to us, because we had fallen away from him. And so that he might come to us, he did not himself fall, but descended to us. If therefore he descended to us, he has lifted us up. Already in his own body he has lifted up our head: where he is, the members will also follow. For where the head has gone before, the members will follow. He is the head, we are the members. He is in heaven, we on earth. Is he, then, far from us? Far be it. If you ask about distances, he is far; ask about love, he is with us. For if he were not with us, he would not say in the Gospel: Behold, I am with you even to the consummation of the age (Matthew 28:20). If he is not with you, we lie when we say to you, The Lord be with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Non de caelo clamaret Saulo persequente, non ipsum, sed sanctos ejus, servos ejus; et quod familiarius dixerim, membra ejus: Saule, Saule, quid me persequeris (Act. IX, 4)? Ecce ego hic sum in coelo, tu in terra, et in persecutoribus l. Quare me? Quia membra mea: per quae membra mea ibi sum. Non enim si calcetur planta, non clamat lingua. ille ergo per quem factum est cœlum et terra, propter eum quem fecit do terra, descendit in terram, et in cœlum hinc levavit terram. Quod crgo in illo præcessit, in finem speremus. Reddet nobis quod promisit: securi sumus, cautionem fecit, Evangelium scripsit; reddet nobis. Plus est quod impendit nobis. Num putamus euim non eum redditurum vitam suam, qui pro nobis jam erogavit mortem suam? Humilitatem passionis, injurias, contumelias, omnes indignitates in terra suscepit pro nobis: regnum, felicitatem, inmortalitatem, æternitatem non donabit nobis? Mala nostra pertulit, bona sua nobis non donabit? Ad hanc spem, quia promissor est verax,securi ambulemus: sed sic vivamus, ut bona fronte illi dicamus, Fecimus quod jussisti, redde quod promisisti.","english":"He did not cry out from heaven while Saul was persecuting—not himself, but his saints, his servants; and, to speak more intimately, his members: Saul, Saul, why do you persecute me? Behold, I am here in heaven, you are on earth, and among the persecutors. Why me? Because they are my members; through those members I am there. For if the foot is trampled, does the tongue not cry out? Therefore he through whom heaven and earth were made, for the sake of the one he made from earth, descended to earth, and from here lifted earth up to heaven. What therefore went before in him, let us hope for at the end. He will give us back what he promised; we are secure—he has made a guarantee, he has written the Gospel; he will give us back. More is what he has already spent on us. Do we suppose that he will not give us back his life, who has already paid out his death for us? The lowliness of his passion, the insults, the abuse, all the indignities he endured on earth for us: will he not give us the kingdom, happiness, immortality, eternity? He bore our evils; will he not give us his good things? Toward this hope, because the promiser is truthful, let us walk securely; but let us so live that we may say to him with a confident face: We have done what you commanded; give back what you promised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"SERMO CCCXCVI.\n\ntu assumptione episcopi.\n\nVos quidem, fratres, consolatorcm quxritis: sed etiam nos consolandi sumus; et consolatio nostra nullus hominum est, sed qui facit hominem; quoniam qui fecit reficit, et recreat qui creavit. Non possumus per infirmitatem nisi contristari; sed per spem debe-mus consolari. Omnes bonos diutius nobiscum vivere Volumus, et in bac asperrima vita deseri a comitibus nolumus; sed prævenientes nos qui bene vixerunt, hortantur exemplo suo, ut sive din hic vivamus, sive cito hine eamus, sic vivamus, ut ad ipsos veniamus. Quia id ipsum hie diu vivere, nihil est aliud, quam diu molestias sustinere. Cum Deo autem vivere et apud Deum, sine ulla molestia est vivere, et sinc ullo timore ne percat felicitas, quæ non habet finem. Nec debemus arbitrari episcopum vestrum, fratrem nostrum, cito hinc isse, et parum vixisse. Recte enim ibi non parum vivitur, ubi cum multum dicitur, non finitur. Nam hic etiam quod multum est, cum finitum fuerit, pro nihilo deputabitur. Nec tamen parum hic vixit, si ejus opera cogitemus, non annos numeremus. Quanti alii fortasse quod per multos annos non dimidiarunt, ille paucis annis implevit? Nihil ergo aliud erat, hic eum velle tenere, nisi ejus felicitati invidere.","english":"SERMON CCCXCVI.\n\nOn the assumption of a bishop.\n\nYou indeed, brothers, are seeking a consoler, but we too must be consoled; and our consolation is no man, but the one who makes man, since he who made man restores him, and he who created recreates. Through weakness we cannot but be saddened; but through hope we ought to be consoled. We all wish good men to live with us longer, and in this most bitter life we do not wish to be deserted by our companions; but those who have lived well and gone before us urge us by their example, that whether we live long here or depart from here quickly, we may so live as to come to them. For to live long here is nothing other than to endure troubles long. But to live with God and in the presence of God is to live without any trouble and without any fear that a happiness which has no end may perish. Nor ought we to think that your bishop, our brother, departed from here quickly and lived too little. For there one rightly lives not a little, where, though much is said, it is not ended. For even here, what is much, once it has ended, will be reckoned as nothing. Yet he did not live a little here, if we consider his works, not count his years. How many others perhaps did not accomplish in many years the half of what he fulfilled in a few years? Therefore it was nothing other than envy of his happiness for him to wish to keep him here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"In hoc enim hahcmus tristitiam de homine sicut homines. Quid ergo faciemus ut non simus homines? Homines ergo de hominis abscessu humaniter contristamur: sed quomodo audivimus lectionem divinam, quod consummatus in brevi replevit tempora longa (Sap. IV, 13)? Ergo illic tempora computemus, sicut computatur dies. Quidquid ergo vobiscum egit horlando. loquendo, se ipsum proponendo ad imitandum, ad Deum laudandum et colendum, tenete; et Memoria ipsius ornatissima vos eritis. Non enim hoc illi magnum est, recondi tumulis marmoratis; sed condi in cordibus vestris. Vivat sepultus in vivis sepulcris. Sepultura enim rjus memoria vestra est. Apud Deum vivit, ut felix sit; apud vos vivat, ut felices sitis. Exhortari vos ad fidelem prudentiam multis verbis fortasse possemus, nisi et nos dolore humano vix loqui sineremur. Proinde quia donavit nobis Deus. ut morienti ad tempus præsentes essemus; quoniam donavit nobis, ut funus ejus deduceremus: deductio quæ debetur charitati, nihil addit felicitati: donavit etiam, ut sanctitatem vestram videremus, vosque alloqueremur, III pro modulo nostro consolandi vos consolarentur: quidquid nos dolor dicere non permitiit, eogitando supplete; ei noster animus in recordaliuno tanti viri, etsi habet humanum mœrorem, non habet infidelem desperationem.","english":"For in this we have sorrow concerning a man, as men do. What then shall we do, that we may not be men? As men, then, we grieve in a human way over the departure of a man; but how have we heard the divine reading, that being made perfect in a short time he fulfilled long seasons? Therefore let us reckon the seasons there, as a day is reckoned. Whatever, then, he did with you by exhorting, by speaking, by setting himself forth to be imitated, to the praising and worshiping of God, hold fast; and you will be the most adorned memorial of him. For it is not a great thing for him to be laid away in marble tombs, but to be laid away in your hearts. Let him live buried in living tombs. For his burial is your memory of him. With God he lives, that he may be blessed; among you let him live, that you may be blessed. We could perhaps with many words exhort you to faithful prudence, were we not ourselves scarcely permitted to speak by human grief. Therefore, because God has granted us to be present at his death for a time; because he has granted us to escort his funeral: an escort which is owed to charity adds nothing to his happiness: he has also granted us to see your holiness, and to address you, that we might console you as we are able to console: whatever our grief has not permitted us to say, supply by thinking it over; for our mind, in remembering so great a man, even if it has human sorrow, does not have faithless despair.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}