Chapter IX

Fifth Century. West

AFRICA

97. ALYPIUS OF THEGASTE. ORDO MONASTERII^†

The Ordo Monasterii, which greatly influenced later monastic rules, is generally attributed to Alypius (d. ca. 430?), bishop of Thegaste in North Africa and a long-standing and good friend of Augustine (WEC 3:98).

CPL no. 1839c * Bautz 1:136 * CATH 1:386 * CE 1:374 * DHGE 2:902–4 * DPAC 1:139–40 * EC 1:888–89 * EEC 1:27 * NCE 1:317–18

2. We describe how we should pray or render the psalms: namely, at Matins three psalms are said: Psalms 62, 5, and 89. (2498)

At Terce first there is a responsorial psalm, then two antiphons,^a a reading, and a conclusion; the same is true for Sext and None; at the lucernarium there is one responsorial psalm, four antiphons, again a responsorial psalm, a reading, and a conclusion. (2499)

At a fitting time after the lucernarium, when all are seated, the lessons are read; afterwards there are the customary prayers before sleep. Regarding the prayers during the night: during November, December, January, and February there are twelve antiphons, six psalms, and three readings; during March, April, September, and October there are ten antiphons, five psalms, three readings; during May, June, July, and August there are eight antiphons, four psalms, and two readings. (2500)

98. AUGUSTINE OF HIPPO

Born on November 13, 354, in Thagaste in Numidia (modern-day Annaba in Algeria), Augustine was the son of Patricius, a town official, and Monica. Patricius, a pagan for most of his life, was baptized on his deathbed in 371. On the other hand, Monica, the daughter of a Christian family, was a devout and pious believer who enrolled her son as a catechumen when he was still an infant.

Although considered African by race and birth, Augustine was Roman in culture, language, and spirit. He studied rhetoric, the Latin language, and Latin literature; additionally he had a fair acquaintance with Greek. As a teen he fell away from the faith, became a follower (though not totally convinced) of Manichaeism, and eventually became a skeptic. At the age of seventeen (in 371) when he went to Carthage to continue his education, Augustine took a concubine (concubinage, although recognized by the State, was not permitted by the Church), with whom he lived for fifteen years till 386. A son, Adeodatus, was born in 372 and in 389/390 he preceded his father in death. Finishing his studies, Augustine pursued a career as a teacher of rhetoric at Carthage, Rome, and Milan.

While teaching in Milan Augustine came into contact with Ambrose, the bishop of that city (WEC 2:53). Initially it was the style of Ambrose’s homilies rather than their content that attracted Augustine. In July 386, in a garden in Milan, Augustine appears to have undergone a conversion experience. From October 386 to March 387 he resided at a villa in Cassiciacum near Milan; here he and his companions devoted themselves to meditation, prayer, and study. Together with Adeodatus, Augustine was instructed by Ambrose and then baptized by him during the Easter Vigil in 387. Shortly thereafter Monica, accompanying her son back to Africa, died suddenly at Ostia, where her remains rested till 1430 when they were transferred to the Church of Saint Augustine in Rome.

After a short stay in Rome, where he became interested in following the monastic life, in late 388 Augustine returned to Africa and settled in Thagaste, leading an ascetic life in common with several of his friends on one of his estates. Three years later, in 391, and during a visit to Hippo Regius, Augustine reluctantly agreed to be ordained a presbyter, doing so at the urging of the elderly bishop Valerius and the pleading of the people. In 395 he was ordained Valerius’s cobishop, shortly afterwards succeeding him as the sole bishop of Hippo. Augustine himself died on August 28, 430, a time when the Vandals were besieging the city. In the eighth century his relics were transferred to the Church of Saint Peter in Pavia, a town south of Milan.

Augustine, like many bishops of his day, participated in numerous church meetings, for example, the Synod of Hippo in 393 (WEC 2:50-C), presided over certain lawsuits, preached several times a week, visited the sick, and took great interest in caring for the poor. He continued his style of monastic living and encouraged other men and women to do likewise. He lived, we are told, a life of the utmost poverty and simplicity. Yet it is Augustine’s literary works that have earned him the reputation as being, if not the greatest, certainly one of the greatest theological thinkers and scholars of the Church, both in terms of the depth of his reflection as well as in the vast number of his writings. Augustine himself informs us that up to 427 he had written 93 literary works and 232 individual books, this not including his numerous homilies and letters. The corpus of his writing includes treatises on the nature of God, spirituality, ecclesiology, mysticism, Scripture, morality, philosophy, psychology, music, and autobiography. He wrote not only against Christianity’s pagan critics but also against the various heresies and heretical movements of the time, e.g., against the Donatists in regard to the validity of the sacraments, in particular, baptism; and against the Pelagians, who denied the existence of original sin and consequently the absolute necessity of infant baptism.

Ranked among the Doctors of the Church, Augustine is more specifically known as the Doctor Communis, being considered as the most commonly followed teacher in the Western Church.

CPL nos. 250ff. * Altaner (1961) 487–534 * Altaner (1966) 412–49 * Bardenhewer (1908) 473–508 * Bardenhewer (1910) 410–38 * Bardenhewer (1913) 4:434–522 * Bardy (1930) 130–45 * Bautz 1:272–300 * Hamell 145–58 * Jurgens 3:1–178 * Labriolle (1947) 2:577–641 * Labriolle (1968) 391–422 * Leigh-Bennett 304–35 * Quasten 4:342–462 * Steidle 167–83 * Tixeront 259–69 * Wright (1928) 269–347 * CATH 1:1027–35 * CE 2:84–104; 2:79 (Rule) * CHECL 328–41 * DCB 1:216–28 * DDC 1:1412–16 * DHGE 5:440–73 * DictSp 1:1101–30 * DPAC 1:91–104 * DTC 1:2268–2472 * EC 1:519–67 * EEC 1:97–101 * EEChr 1:148–54 * LTK 1:1240–45 * NCE 1:1041–58 * NCES 1:850–68 * ODCC 128–31 * PEA (1894) 2.2:2363–67 * PEA (1991) 2:293–301 * RACh 1:981–93 * TRE 4:645–99

GENERAL STUDIES

W. Rötzer, Des heiligen Augustinus Schriften als liturgie-geschichtliche Quelle (Munich, 1930).

SACRAMENTS IN GENERAL

J. Hymmen, “Die Sakramentslehre Augustins, in Zusammenhang dargestellt und beurteilt,” diss. (Bonn, 1905). * G. Pierse, “The Origin of the Doctrine of the Sacramental Character,” ITQ 6 (1911) 196–211. * E. Hocedez, “La conception augustinienne du sacrement dans le ‘Tractatus 80 in Joannem,’” RSR 9 (1919) 1–29. * P. Foulquié, “Un texte de s. Augustin sur la matière et la forme des sacrements,” RSR 17 (1927) 146. * E. Nevent, “La théologie sacramentaire de s. Augustin,” DT 34 (1931) 3–27. * F. van der Meer, “‘Sacramentum’ chez s. Augustin,” LMD, no. 13 (1948) 50–64. * G. Touton, “La méthode catéchétique de s. Cyrille de Jérusalem comparée à celles de s. Augustin et de Théodore de Mopsuestia,” PrOChr 1 (1951) 265–85. * P.V. Kormyljak, S. Augustinus de efficacitate sacramentorum doctrina contra Donatistas (Rome, 1953). * M.N. Häring, “The Augustinian Axiom: Nulli sacramento iniuria facienda est,” MS 16 (1954) 87–117. * P.Th. Camelot, “‘Sacramentum’: notes de théologie sacramentaire Augustinienne,” RT 57 (1957) 429–49. * J. Gaillard, “S. Augustin et les sacrements de la foi,” RT 59 (1959) 664–703. * M.-F. Berrouard, “‘Similitudo’ et la définition du réalisme sacramentel d’après l’Epître XCVIII, 9–10, de s. Augustin,” REAug 7 (1961) 321–37. * A. Vaneste, “La sainteté et la foi du ministre et du sujet des sacrements,” ETL 39 (1963) 5–29. * P. Crespin, Ministère et saintée (Paris, 1965). * J. Morán, “La concepción de sacramento en s. Augustín,” EstAg 4 (1969) 321–64. * B. Bobrinskon, “L’Esprit du Christ dans les sacrements chez Jean Chrysostome et Augustin,” in Jean Chrysostom et Augustin (Paris, 1975) 247–49. * B. Studer, “‘Sacramentum’ et ‘Exemplum’ chez s. Augustin,” RAug 10 (1975) 87–141. * T. Marsh, “The History of the Sacramental Concept,” MilS 3 (1979) 21–56.

INITIATION

J.-B. Bord, “L’autorité de s. Cyprien dans la controverse baptismale, jugée d’après s. Augustin,” RHE 18 (1922) 445–68. * B. Busch, “De Modo quo s. Augustinus Descripserit Initiationem Christianam,” EphL 52 (1938) 385–483. * B. Busch, De Initiatione Christiana secundum Doctrinam s. Augustini, Biblioteca Ephemerides Liturgicae Sectio Historica 6 (Rome, 1939). * P.Th. Camelot, “‘Sacramentum fidei,’” AugMag, vol. 2, 891–96. * E.R. Fairweather, “St. Augustine’s Interpretation of Infant Baptism,” AugMag, vol. 2, 897–903. * L.D. Folkemer, “A Study of the Catechumenate,” CH 15 (1946) 286–307. * J. Hamer, “Le baptême et la foi,” Ire 23 (1950) 387–405. * G. Touton, “La méthode catéchétique de s. Cyrille de Jérusalem comparée à celles de s. Augustin and de Théodore de Mopsueste,” PrOChr 1 (1951) 265–85. * J. Hamer, “Le baptême et l’église: à propos des ‘Vestigia Ecclesiae,’” Ire 25 (1952) 142–64, 263–75. * B. Leeming, “Is Their Baptism Really Necessary?” CR 39 (1954) 66–85, 193–212, 321–40. * J.-C. Didier, “S. Augustin et le baptême des enfants,” REAug 2 (1956) 109–29. * J. Quasten, “Ein Taufexorcismus bei Augustinus,” REAug 2 (1956) 101–8. * J.-C. Didier, Le baptême des infants dans la tradition de l’église (Tournai, 1959) [texts]. * J.M. Hansens, “‘Sacramentum Conversionis,’” Greg 42 (1961) 113–16. * E. Lamirande, “L’idée d’onction dans l’écclésiologie de s. Augustin,” RUO 35 (1965) 103–26. * J.-C. Didier, “Le baptême des enfants: considérations théologiques. III. - la tradition de l’église du Ier siècle à la mort de s. Augustin (430),” LAC 76 (1966) 326–33. * “Lettre de s. Augustin à Boniface, évêque de Cataque, sur le baptême des petits enfants,” LMD, no. 89 (1967) 9–20. * J.-C. Didier, Faut-il baptiser les enfants? La reponse de la Tradition (Paris, 1967) [texts]. * J. Lécuyer, “L’enfant est baptisé dans la foi de l’église,” LMD, no. 89 (1967) 21–37. * S. Lyonnet, “Augustin et ‘R.’ 5, 12 avant la controverse pélagienne: à propos d’un texte de s. Augustin sur le baptême des enfants,” NRTh 89 (1967) 842–49. * L. Villette, “Le baptême des enfants: dossier et interprétation,” LMD, no. 89 (1967) 38–65. * V. Grossi, “Il battesimo e la polemica pelagiana negli anni 411–413 (De peccatorum meritis et remissione – Ep. 98),” Aug 9 (1969) 30–61. * E. Sauser, “Baptismus—Baptismus Cotidianus—und Sündenvergebund in der Theologie des hl. Augustinus,” in Zeichen des Glaubens (Freiburg i. B., 1972) 83–94. * R. Tura, “Il battesimo dei bambini: Revisione in vista? Simposio su una prassi pastorale millenaria,” StP 21 (1974) 511–85. * R. de Latte, “S. Augustin et le baptême: étude liturgico-historique du rituel baptismal des adults chez s. Augustin,” QLP 56 (1975) 177–223; 57 (1976) 41–55. * J. Fernández Gonzáles, “Antropología y sacramentos en s. Agustin: Bases para la renovación del orden sacramental,” RevAgusEsp 17 (1976) 193–216. * T. Finan, “Catechesis Now and Then,” The Furrow 29 (1978) 28–37. * A. Houssiau, “L’engagement baptismal,” RTL 9 (1978) 138–65. * P. Verbraken, “Le sermon LVIII de s. Augustin pour la tradition du ‘Pater,’” EOr 1:1 (1984) 113–32. * S. Poque, “Au sujet d’une singularité romaine de la ‘redditio symboli’ (‘Confessions’ 8, 2, 5),” Aug 25 (1985) 133–43. * M.-F. Berrouard, “Le ‘Tractatus 80, 3, in Iohannis Evangelium’ de s. Augustin: la parole, le sacrement et la foi,” REAug 33 (1987) 235–54. * S. Poque, “Un souci pastoral d’Augustine: la persévérance des chrétiens baptisés dans leur enfance,” BLE 88 (1987) 273–86. * V. Grossi, La catechesi battesimale agli inizi del V secolo: le fonti agostiniane, Studia Ephemeridis Augustinianum 39 (Rome, 1983). * W.R. Rusch, “Baptism of Desire in Ambrose and Augustine,” SP 15 (1984) 374–78. * A.K.-Y. Chan, “Il rito della consegna del Padre nostro (Mt 6, 9–13) nei Sermoni LVI–LIX di sant’ Agostino di Ippona,” EOr 10 (1993) 287–312. * W. Harmless, Augustine and the Catechumenate (Collegeville, 1995). * M. Labrousse, “Le baptême des hérétiques d’après Cyprien, Optat et Augustin: influences et divergences,” REAug 42 (1996) 223–42.

EUCHARIST

L. Tarchier, Le sacrement de l’eucharistie d’après s. Augustin (Lyons, 1904). * M. Blein, Le sacrifice de l’eucharistie chez s. Augustin (Lyons, 1906). * O. Blank, Die Lehre des hl. Augustinus v. Sakramente der Eucharistie, Dogmengeschichtliche Studien (Paderborn, 1907). * K. Adam, Die Eucharistielehre des hl. Augustin (Paderborn, 1908). * W.C. Bishop, “The African Rite,” JThSt 13 (1911–12) 250–77. * P. Battifol, “Un texte peu remarqué de s. Augustine sur le canon de la messe,” JThSt 19 (1915) 538–41. * R. Lawson, “L’eucharistie dans s. Augustin,” RHL, n.s., 6 (1920) 99–152, 472–525. * H. Rongy, “L’abus des Corinthiens dans la célébration de l’eucharistie: I Cor. XI, 20–34,” REL 20 (1928–29) 277–93. * J. Vetter, Der hl. Augustinus und das Geheimnis des Leibes Christi (Mainz, 1929). * G. Lecordier, La doctrine de l’eucharistie chez s. Augustin (Paris, 1930). * J. Rivière, “Saint Augustin et l’eucharistie,” Revue apologétique 51 (1930) 513–31. * G. Philips, “Le sacrifice eucharistique dans la tradition africaine,” REL 22 (1930–31) 15–29, 137–54. * A. Pons, “La communion d’après les deux grands docteurs Cyprien et Augustin et d’après la pratique de l’ancienne église d’Afrique,” in XXXe Congrès Eucharistique International (Carthage, 1930; Tunis, 1931) 149–70. * G. Destefani, “Il sacros sacrificio e s. Augustino,” Liturgia 5 (1937) 108ff. * L. Brigué, “Les dispositions à la communion chez s. Augustin,” RSR 29 (1939) 385–428. * P.Th. Camelot, “L’eucharistie: mystère d’unité: les fruits de la communion eucharistique d’après s. Augustin,” VS 72 (1945) 301–13. * P.Th. Camelot, “Réalisme et symbolisme dans la doctrine eucharistique de s. Augustin,” RSPT 31 (1947) 394–410. * A. Krueger, Synthesis of Sacrifice according to Saint Augustine: A Study of the Sacramentality of Sacrifice (Mundelein, 1950). * A.F. Donegan, “Saint Augustine and the Real Presence,” diss., Studies in Sacred Theology, 2nd series, 72a (Washington, D.C., 1952). * A. Sage, “Saint Augustin et la prière du canon ‘Supplices te rogamus,’” Revue des études byzantines 9 (1953) 252–65. * C. Boyer, “L’Eucaristia e i Padri africani,” in L’Eucharistia, ed. A. Piolanti (Rome, 1957) 165–71. * H. Lang, “Eucharistic Teachings of St. Augustine,” in Pro Mundi Vita: Festschrift zum Eucharistischen Weltkongress 1960 (Munich, 1960) 44–48. * J. Pintard, “Présence du corps mystique dans l’eucharistie,” LAC 70 (1960) 89–92. * M. Huftier, “Corpus Christi Amen,” VS 111 (1964) 477–501. * L.J. van der Loof, “Eucharistie et présence réelle selon s. Augustin,” REAug 10 (1964) 295–304. * W. Gesel, Eucharistische Gemeinschaft bein Augustinus (Würzburg, 1966). * G. Casati, “La liturgia della Messa al tempo di S. Agostino,” Aug 9 (1969) 484–514. * A. Sage, “L’eucharistie dans la pensée de s. Augustin,” REAug 15 (1969) 209–40. * R. Bergeron, “La doctrine eucharistique de l’Enarrationes in Ps. XXXIII d’Augustin,” REAug 19 (1973) 101–20. * M.-F. Berrouard, “L’être sacramentel de l’eucharistie selon s. Augustin: commentaire de Jean VI, 60–63 dans le ‘Tractatus XXVII, 1–6 et 11–12 in Iohannis Evangelium,’” NRTh 99 (1977) 702–21. * J. Pintard, “Expérience et enseignement de l’eucharistie chez s. Augustin,” Esprit et vie 88 (1978) 177–87. * A. Marini, “La partecipazione dei fedeli alla Messa negli scritti di s. Agostino,” EphL 93 (1979) 3–37. * J. Dyer, “Augustine and the ‘hymni ante oblatum’: The Earliest Offertory Chants?” REAug 27 (1981) 85–99. * D. Dufrasne, “Saint Augustin: mystagogue de la présence réelle,” ComL 66:3 (1984) 291–98. * G. di Nola, La dottrina eucaristica di Sant’Agostino: Introduzione, note e versione italiana, Bibliotheaa patristica eucharistica (Vatican City, 1987). * O. Pasquato, “Eucaristia e Chiesa in Agostino,” EphL 102 (1988) 46–63. * A. Marini, La celebrazione eucaristica presieduta da Sant’Agostino: la partecipazione dei fedeli alla Liturgia della Parola e al Sacrificio Eucaristico (Brescia, 1989). * A. Verheul, “Le psaume responsorial dans la liturgie eucharistique,” QL 73 (1992) 232–52. * M. Giustozzo, “Il nesso tra il culto e la grazia eucaristica nella recente lettura teologica del pensiero agostiniano,” diss., Tesi gregoriana, Serie teologia 62 (Rome, 2000). * G. Folliet, “Une définition augustinienne du sacrament de l’eucharistie. O sacramentum pietatis! O signum unitatis! O vinculum caritatis! (Tractatus in Iohannis Evangelium 26:13),” EOr 21 (2004) 331–63.

SIN, PENANCE, RECONCILIATION

F. Hünermann, Die Busslehre des heiligen Augustinus (Paderborn, 1913). * K. Adam, Die kirchliche. Sündenvergebung nach dem heiligen Augustinus (Paderborn, 1917). * K. Adam, Die geheime Kirchenbusse nach dem heiligen Augustinus (Paderborn, 1921). * P. Galtier, “Saint Augustinus a-t-il confessé?” RAp 32 (1921) 221–24, 257–69. * A. Lagarde, “La doctrine pénitentielle de s. Augustin,” RHL, n.s., 7 (1921) 251–57. * B. Poschmann, Kirchenbusse und correptio secreta bei Augustinus (Braunsberg, 1925). * P. Batifol, Etudes d’histoire et de théologie positive: les origines de la pénitence (Paris, 1926). * P. Galtier, “Comment on écarte la pénitence privée,” Greg 21 (1940) 183–202. * S.J. Grabowski, “Sinners and the Mystical Body of Christ according to St. Augustine,” TS 8 (1947) 614–67; 9 (1948) 47–84. * M.-F. Berrouard, “Pénitence de tous les jours selon s. Augustin,” LV 13, no. 70 (1964) 51–74. * J. Vermeylen, “Le cheminement de la pénitence selon s. Augustin,” CollMech 51 (1966) 514–46. * A.M. La Bonnardière, “Pénitence et réconciliation des pénitents d’après s. Augustin,” REAug 13 (1967) 31–53, 249–83; 14 (1968) 181–204.

ORDERS, PRIESTHOOD

J. Pintard, Le sacerdoce selon s. Augustin: la prête dans la cité de Dieu. Lumine in fidei (Paris, 1960). * J. Pintard, “Le sacrement de l’ordre selon s. Augustin,” BCE, nos. 38–39 (1962) 357–74. * R. Crespin, Ministère et sainteté: pastorale du clergé et solution de la crise donatiste dans la vie et la doctrine de s. Augustin (Paris, 1965). * J. Moingt, “Caractère et ministère sacerdotal,” RSR 56 (1968) 563–89. * M. Pellegrino, The True Priest: The Priesthood as Preached and Practiced by St. Augustine (New York, 1968). * H.E.I. Cowdrey, “The Dissemination of St. Augustine’s Doctrine of Holy Orders during the Later Patristic Age,” JThSt, n.s., 20 (1969) 448–81. * H.R. Drobner, “Für euch bin ich Bischof”: die Predigten Augustins über das Bischofsamt; (Sermons 335 K, 339, 340, 340 A, 383 und 396): Einleitung und Uebersetzung, Augustinus-Heute 7 (Würzburg, 1983). * L.F. Bacchi, “The Theology of Ordained Ministry in the Letters of Augustine of Hippo,” diss. (San Francisco, 1998).

PRAYER, PSALMS

C. Lambot, “Un ‘ordo officii’ du Ve siècle,” RB 42 (1930) 77–80. * Ch. Morel, La vie de la prière de s. Augustin d’après sa correspondance (Paris, 1954). * T.A. Hand, St. Augustine on Prayer (Westminster, MD, 1963). * P.Y. Emery, Habiter en frères tous ensemble: les psaumes et l’unité de l’Eglise selon s. Augustin (Taizé, 1965). * M. Vincent, Saint Augustin, maître de prière, d’après les Enarrationes in Psalmos, Théologie historique 84 (Paris, 1990). * A. Verheul, “Le psaume responsorial dans la liturgie eucharistique,” QL 73 (1992) 232–52. * G. Antoni, La prière chez s. Augustin: d’une philosophie du langage à la théologie du Verbe (Paris, 1997). * M. Fiedrowicz, “Psalmus vox totius Christi: Studien zu Augustins ‘Enarrationes in Psalmos,’” diss. (Freiburg i. B., 1997). * J.L. Vesco, “Psaumes en prière,” RT 99 (1999) 331–68.

LITURGICAL YEAR

L. Beaudin, “Les fêtes de Pâques à Hippone,” QL 1 (1910–11) 253–60. * L. Beauduin, “La Pentecôte,” QL 3 (1912–13) 241–53. * P. de Puniet, “Saint Augustin et l’Alleluia pascal,” QLP 15 (1930) 85–95. * C. Lambot, “Un ‘ieiunium quinquagesimae’ en Afrique au IVe siècle et date de quelques sermons de s. Augustin,” RB 47 (1935) 114–24. * C. Lambot, “Les sermons de s. Augustin pour les fêtes de Pâques: liturgie et archéologie,” RevSR 30 (1956) 230–40. * C. Lambot, “Les sermons de s. Augustin pour les fêtes de Paques: Tradition manuscrite,” in Mélanges en l’honneur de monseigneur Michael Andrieu (Strasbourg, 1956) 263–78. * “Sermon de s. Augustin sur la nuit sainte,” LMD, no. 49 (1957) 5–9. * J. Baus, “Ostern in der Verkundigung des hl. Augustinus,” in Paschalis Sollemnia, ed. B. Fisher and J. Wagner (Freiburg i. B., 1959) 57–67. * I. Delamare, “Saint Augustin prêche la quinzaine pascale,” VS 100 (1959) 284–97. * G. Hudon, “Le mystère de Noël dans le temps de l’église, d’après s. Augustin,” LMD, no. 59 (1959) 60–84. * P.-P. Verbraken, “Une ‘laus cerei’ africaine,” RB 70 (1960) 301–12. * O. Rousseau, “La typologie Augustinienne de l’Hexameron et la théologie du temps,” LMD, no. 65 (1961) 80–95. * S. Poque, “Les lectures liturgiques de l’octave pascale à Hippone d’après les traités de s. Augustin sur la Première Epitre de s. Jean,” RB 74 (1964) 217–41. * H. Frank, “Die Paschalvigil als Ende der Quadragesima und ihr Festinhalt bei Augustinus,” ALW 9:1 (1965) 1–27.

MUSIC, SINGING

H.J. Rose, “St. Augustine as a Forerunner of Medieval Hymnology,” JThSt 28 (1926–27) 383–92. * A. Verheul, “La spiritualité du chant liturgique chez s. Paul et s. Augustin,” QLP 64 (1983) 165–78. * G. Beyron, “Musique ou silence?” LMD, no. 176 (1988) 143–48. * M.-H. Julien, “Le chant des hymnes dans l’antiquité chrétienne,” Res, n.s., no. 44 (1983) 20–26. * R.L. LaCroix, Augustine on Music (Lewiston, NY, 1988). * J. Lédion, “Quand Augustin s’explique sur la musique,” Res, n.s., no. 44 (1993) 28–35.

OTHER TOPICS

J. Zellinger, Augustin und die Volksfrommigkeit (Munich, 1933). * C. Mohrmann, “Saint Augustin praedicateur,” LMD, no. 39 (1954) 83–96. * C. Eichenseer, Das Symbolum Apostolicum bei hl. Augustinus, Kirchengeschichtliche Quellen und Studien 4 (St. Ottilien, 1960). * K. Smits, “Augustine and Liturgical Pluriformity,” Wor 44 (1970) 386–98. * V. Saxer, “Mort et culte des morts à partir de l’archéologie et de la liturgie d’Afrique dans l’oeuvre de s. Augustin,” Aug 18 (1978) 219–28. * V. Saxer, Morts, martyrs, reliques en Afrique aux premiers siècles: les témoignages de Tertullien, Cyprien et Augustin à la lumière de l’archéologie africaine, Théologie historique 55 (Paris, 1980). * J.-A. Vinel, “L’argument liturgique opposé par s. Augustin aux pélagiens,” QL 68 (1987) 209–41. * A. Gerhards, “Benedicere/benedictio in Theologie und Liturgie nach den Schriften des hl. Augustinus,” EOr 5:1 (1988) 53–75. * M. Klockener, “Augustinus Kritteren zu Einheit und Vielfalt in der Liturgie nach Briefen 54 und 55,” LJ 41 (1991) 24–39. * H. Kotila, “Memoria mortuorum: Commemoration of the Departed in Augustine,” diss., Studia Ephemeridis “Augustinianum” (Rome, 1992). * S. Kim, “Il vero culto secondo il sermone 374 di Sant’ Agostino,” EOr 21 (2004) 33–65.

98-A. On the Lord’s Sermon on the Mount^†

This work, written in two books, dates from early in Augustine’s life as a priest. It treats not only the Beatitudes and the Lord’s Prayer but also other sayings of Jesus.

II.V.18. […] When we stand for prayer, we turn toward the east from which heaven rises. It is not as if God, having deserted other regions of the world, dwells there, for God is present everywhere, not physically but in the power of the divine majesty. We turn toward the east so that the soul may be reminded to turn toward a more excellent nature, namely, to God. […] (2501)

II.VII.26. […] Although this bread is called daily bread, there are many in various parts of the East who do not share each day in the Lord’s Supper. They are silent, not defending their way of thinking about this matter, not even by ecclesiastical authority. There is no scandal here. They are not forbidden from acting in this way by those governing the churches, nor are they condemned as being disobedient. And so it is proven that in those areas the sacramental bread is not understood as “daily bread.” Otherwise, those who do not receive [the Eucharist] daily would be censured with a serious sin. But, as was said, may we not discuss the matter from such a case. Rather, we should certainly consider this: from the Lord we have received the law of prayer, and it is not right to transgress this law either by adding or by omitting anything. Therefore would anyone dare to maintain that we should pray the Lord’s Prayer only once? Or who would hold that even if we say the prayer two or three times before the hour when we receive the Lord’s Body, we should not pray it through the remainder of the day? For we will no longer be able to say “give us this day” in regard to what we have already received. Or will we be forced to celebrate that sacrament also at the last hour of the day? (2502)

II.VII.27. It remains that “daily bread” is to be understood as “spiritual bread.” […] If anyone desires to understand these words [“Give us this day our daily bread”] as also referring to the food that is necessary for the human body or as referring to the sacrament of the Lord’s Body, then all three meanings should be received conjointly: namely, that we petition for the daily bread that nourishes the body; we also petition for the visible consecrated Bread as well as for the invisible bread of God’s word. (2503)

98-B. Eighty-Three Diverse Questions^†

Between 388 and 396 Augustine responded to various questions, philosophical as well as dogmatic and exegetical, that were put to him by his friends. After becoming a bishop, he had these numbered and compiled into this tract.

LXXXI.2. […] At present we groan and lament, looking forward to the redemption of our body¹ which is celebrated during Quadragesima.^a However, “we know that when it is revealed, we will be like him since we will see him as he is,”² when ten is added to forty so that we might merit not only to believe what pertains to faith but also to understand the clarity of truth. Such a Church, in which there will be no mourning, no mixing in of those who are evil, no iniquity, but gladness and peace and joy, is prefigured by the celebration of Quinquagesima.^b Therefore after our Lord rose from the dead and spent forty days with his disciples—this number introducing the plan of salvation in a time that pertains to faith—he ascended into heaven³ and after ten days sent the Holy Spirit.⁴ Ten is added to forty so that we might not look upon human and temporal realities but upon those that are divine and eternal, doing so by a certain breathing forth [spiramento] and glow of love and affection. Therefore the whole, that is, the fifty days, is marked by the celebration of joy. (2504)

98-C. Against Faustus the Manichaean^†

Containing thirty-three books and written about 400 or somewhat earlier, this work refutes Faustus of Milevis, one of the great Manichaean teachers of Augustine’s time. The bishop of Hippo defends not only Christianity but also Judaism against the attacks of Faustus.

XX.XXI. […] It is by means of a religious solemnity that Christians honor the memory of the martyrs, doing so that we may be inspired to imitate them as well as to be assisted by their merits and prayers. It is not to any of the martyrs that we build altars but to the God of the martyrs. For no one presiding in places where the bodies of the saints are located, no one standing at the altar has ever said, “Peter, Paul, or Cyprian, we offer to you.” Rather, the offering is made to God who crowned the martyrs. From the instructions given in these shrines arises a greater feeling for love, love for those whom we can imitate, and love for him who can help us do so. Therefore we cherish the martyrs with the same loving affinity with which we cherish God’s holy ones in this life, those whose hearts we know are ready to endure the same suffering for the sake of the Gospel. Yet we love the martyrs even more since we know that their struggle has ended; it is with greater assurance that we praise those who are victorious as compared to our praise of those who are still struggling here below. (2505)

To God alone do we give that service which is called by the Greeks latria and has no one word in Latin. One God alone do we worship: this is what we practice and teach. The offering of sacrifice is part of divine worship. Consequently the word idolatry is applied to those who offer to idols. In no way do we offer or command that offerings be made to any martyr, to any holy soul, or to any angel. Those who fall into such an error are rebuked by sound teaching, being either corrected or warned. Those who are holy, whether they be humans or angels, do not wish to be honored by what they acknowledge belongs to God alone. We see this when the citizens of Lycaonia, on account of the miracles performed by Paul and Barnabas, wanted to sacrifice to them as if they were gods. Renting their garments, Paul and Barnabas directed the people not to do this as they told and persuaded them that they were not divine.¹ We also find the same among the angels when we read in the Book of Revelation that the angel would not allow himself to be adored, saying to the one who would worship him, “I am a fellow servant of yours and of your brothers.”² The devil and his angels, claiming this adoration, clearly are proud spirits, as can be seen in all the temples and sacred things of the Gentiles. Certain proud people are similar to them, as some Babylonian kings were said to be. Thus holy David endured accusations and persecution when the king decreed that nothing was to be sought from any god—but only from the king himself. Daniel was seen adoring and petitioning his God, namely, the one true God.³ As to those who drink to excess at the memorials of the martyrs, how can we approve this practice since sound doctrine condemns it even if they do this in their homes? […] To sacrifice to the martyrs, even if we be fasting, is worse than returning home drunk after their feasts. I said “to sacrifice to the martyrs” and not “to sacrifice to God in memory of the martyrs,” which we do most frequently, at least in the manner commanded since the revelation of the New Testament, for this pertains to the worship or latria due to God alone. […] Previous to Christ’s coming the flesh and blood of this sacrifice were prefigured in the animals slain; in Christ’s passion the figure is made true; after Christ’s ascension we make memory of Christ in the sacrament. […] (2506)

98-D. Questions on the Gospels^†

Containing two books, this tract explains certain passages from the Gospels of Matthew and Luke.

II.XL.3. Hardly any of the faithful doubt that what is prefigured here [the Jewish priesthood] is the future royal priesthood which is in the Church; it is to this that all who form the body of Christ, who is truly the greatest high priest, are consecrated. At the present time all are anointed; at that time only kings and prophets were anointed. This is what Peter had in mind when he wrote to the Christian people that they were “a royal priesthood.”¹ He declared that this designation befits the people to whom the anointing belongs. […] (2507)

98-E. Confessions^†

Long acknowledged as one of Christianity’s outstanding classics, the Confessions was written ca. 397–400. The work, addressed to God, is not only autobiography but also, more important, prayer, especially prayer of praise.

I.XI.17. While still a boy I heard about the eternal life promised us through the humility of the Lord our God who descended on account of our pride. I was already marked with the sign of the cross and seasoned with his salt from my mother’s womb, my mother who greatly trusted in you. You saw me, O Lord, when as a boy I was one day suddenly afflicted with stomach pains and felt that I would soon die. O God, because you already were my protector, you saw with what emotion and faith I entreated from my pious mother and from your Church, which is the mother of us all, the baptism of your Christ, my Lord and my God. My bodily mother was distraught, for with a heart pure in your faith she placed more value in giving birth to my eternal salvation. She was already concerned about speeding up the time for the life-giving sacraments when I would be initiated and washed, confessing you, Lord Jesus, for the remission of sins. However, I immediately recovered. And so my cleansing was postponed as if—continuing to live—I would necessarily continue to sin since after that washing the filth of sin would surely be greater and more dangerous. At that time I together with my mother and the whole household were believers, but not my father who did not overcome in me the influence of my mother’s piety so that I would follow him in not believing in Christ. My mother took every care that you, my God, would be a Father to me rather than he. In this you helped her prevail over her husband to whom, although she was the better of the two, she was obedient. By so doing she obeyed you who commanded this. (2508)

I.XI.18. My God, I ask you, I wish to know, if you so desire, why my baptism was at that time delayed? Was it for my benefit that the reins were, shall we say, given slack so that I could sin? Or were they not given slack? If not, why do we hear on all sides, “Let him be; let him do what he wants, for he is not yet baptized”? Yet in regard to bodily health we do not say, “Allow him to be wounded still more since he has not yet recovered.” Therefore, how better it would be if I had been cured immediately and if it had been done by my own attentiveness and by that of my friends so that the restored health of my soul would be safe under your protection. […] (2509)

V.IX.17. […] Most merciful God, could you despise the contrite and humble heart¹ of [Monica], that pure and prudent widow who frequently bestowed alms, who was so obedient and attentive to your saints, who let no day pass without bringing an offering to your altar, who twice each day—morning and evening—always went to church, not for vain chattering or for listening to old wives’ tales but to hear your sermons and so that you might hear her prayers? […] (2510)

IX.VII.15. Not long ago the church at Milan began to observe this type of consolation and encouragement, with its members singing together with great zeal in voice and heart. Truly it was a year ago—not much longer—when Justina, the mother of Valentinian the boy emperor, persecuted your servant Ambrose^a to benefit the heresy into which she had been seduced by the Arians. The devoted people kept vigil in the church where they were prepared to die with their bishop, your servant. It was there, in church, that my mother, your servant, leading the way with such care and keeping vigil, lived in prayer. But we, still unaffected by the warmth of your Spirit, were nonetheless moved by the terrified and disturbed city. At that time began the practice of singing hymns and psalms according to the custom of eastern lands so that the people, wearied with grief, might not faint away. This practice has been retained up to the present in many, in almost all, of your churches throughout the rest of the world. (2511)

IX.VII.16. Then through a vision you revealed to your renowned bishop the resting place of the bodies of your martyrs Protasius and Gervasius.^b For many years you kept them incorrupt in your secret storehouse, at the appropriate time producing them to hold in check the royal lady’s [Justina’s] fury. For when these bodies were discovered and exhumed, they were with honor transferred to the Ambrosian basilica. […] (2512)

IX.XII.29. I closed her [Monica’s] eyes and a great sadness overtook my heart. It resulted in tears, which we suppressed, my eyes made dry through a strong inner discipline. Sorrow struggled within me. As soon as she breathed her last, the boy Adeodatus^c began to wail. […] (2513)

IX.XII.31. Once the boy was restrained from weeping, Evodius^d picked up the Psalter and began to sing a psalm; the whole household responded “I will sing of mercy and justice to you, O Lord.”² […] (2514)

IX.XII.32. When her body was taken out, we both left and afterwards returned without tears. I did not weep during the prayers that we poured forth to you when the sacrifice of our redemption was offered for her—her body being placed next to the grave before being placed therein as is the custom there—during these prayers I did not weep. Yet throughout the whole day I was secretly in great sorrow, and with a troubled mind I asked you, as I was able, to heal my sorrow. Yet you did not do this. […] As I lay alone upon my bed, I recalled the prophetic words of Ambrose: for you are the “God who all things did create […].”^e (2515)

X.XXXIII.49. The delights of the ear had more firmly entangled and overcome me, but you untangled and freed me. I must confess that I do find a certain amount of comfort in those melodies given life by your words provided they are sung by a sweet and skillful voice; not that I hang on to them, yet being able to disengage myself from them when I so desire. However, these melodies touch me through the words which are their life and which seek in my heart a place of proper dignity; yet hardly do I provide them a fitting one. At times I seem to honor the melodies more than is becoming when I see that our minds are more religiously and fervently moved by the holy words themselves when these words are sung rather than when they are not sung; when I see that all the diverse emotions of our spirit have their own proper measures in voice and song to which they are roused by some secret relationship of which I know nothing. Such delights of my flesh—to which a weakened soul should never be surrendered—often deceive me, whereas bodily feeling does not wait for reason in order to patiently follow it; but once having gained entry this feeling tries to run on before reason and so to lead it. And so in these matters I sin unknowingly; it is only afterwards that I realize I am sinning in this way. (2516)

X.XXXIII.50. There are times when I most carefully guard against this very deception. I err out of excessive severity. At times I even wish that the melodies of the sweet-sounding songs often used by David’s Psalter be banished from my ears and from those of the Church. What, as I recall, was often related to me about Athanasius,^f the bishop of Alexandria, seems better, for he had the reader of the psalm slightly inflect the voice so that the reader was more speaking than singing the text. (2517)

Nonetheless, when I recall the tears I shed at the songs of the Church during the early days of my recovered faith, and how I am even now moved not by the singing but by what is sung—when it is rendered with a clear and skillfully modulated voice—then I acknowledge the great usefulness of this practice. So it is that I waver between dangerous pleasure and the experience of wholesomeness; and although I do not wish to utter any irrevocable opinion on this matter, I am inclined to approve the custom of singing in church so that through the delights of the ear weaker minds may rise up to a feeling of devotion. Yet when it happens that I am moved more by the singing than by what is sung, I confess that I sin like a lawbreaker, and then I would rather not hear the singing. Look at my condition! Cry with me, cry for me. […] (2518)

98-F. On Baptism: Against the Donatists^†

This work, containing seven books, was written about 400. In it Augustine shows that all baptisms are valid, even those performed by heretics; nonetheless such rites when celebrated by those outside the Catholic Church are not effective unto salvation. The Donatists, however, who appealed to the authority of Cyprian (WEC 1:27), rebaptized Catholics entering their ranks.

I.I.1. In the book we wrote against Parmenian’s^a letter to Tichonius,^b we promised to treat the question of baptism in more detail. But even if such a promise had not been made, we recall and acknowledge that this is something we owe to the requests of our brethren. And so in this treatise we undertake, with God’s help, not only to disprove the objection customarily made by the Donatists against us on this subject but also, as the Lord will allow us, to promote the authority of the most blessed martyr Cyprian. This authority they try to use as a support so that their perversity may not fall under the attacks of truth. We do so in order that those whose judgment has not been blinded by a sectarian spirit may understand that they are not aided by Cyprian’s authority. Rather, through it they are convicted and refuted. (2519)

I.I.2. In the above-mentioned work we stated that baptism can be given outside the Catholic communion just as it can be withheld there. No Donatist denies that even apostates have baptism; certainly when apostates return and are converted through penance, they are not baptized a second time; the judgment has been made that they did not forfeit baptism. The same is true for those who through the sacrilege of schism have departed from the communion of the Church; certainly they retain the baptism they accepted previous to their departure. Should they return, they are not again baptized; so it is shown that what they received when they were united to the Church, they do not lose when separated from it. If baptism can be retained without, why can it not also be given without? Should you say that “it is not efficaciously given without,” we respond, “Just as it is not rightly retained without, and yet is somehow retained, so it is not legitimately given without, but is somehow given.” When a person is reconciled to unity, then what was possessed to no profit outside unity begins to be possessed to profit within unity; and by the same reconciliation what was unprofitably given outside unity is profitably given within unity. Yet it cannot be said that what was not given was indeed given, or that anyone should be reproached for not having given this while confessing that he gave what he himself has received. Whoever is baptized has the sacrament of baptism; whoever is ordained can sacramentally confer baptism. Just as a baptized person, upon leaving the unity of the Church, does not lose the sacrament of baptism, so also the ordained, upon leaving the unity of the Church, does not lose the sacrament of conferring baptism. Harm is to be done to neither sacrament. If one sacrament is ineffective among those who are evil, then both are; if one sacrament remains operative among those who are evil, then both are. Therefore, if we accept the baptism which a person who has left the unity of the Church cannot lose, so also must we accept the baptism conferred by a person who did not lose the sacrament of giving it when he or she departed from the Church. For just as those returning who were baptized prior to their departure from the Church are not again baptized, so those returning who were ordained before they left are certainly not ordained again. Either they minister as they formerly did if the needs of the Church require this, or if they do not minister, they bear the sacrament of their ordination and thus when the hand is imposed [for reconciliation], they are not considered as ranked among the laity. For when Felician^c together with Maximian^d disassociated themselves from them [the Donatists], they lost neither the sacrament of baptism nor the sacrament of conferring baptism. For now they consider Felician as one of themselves together with those he baptized when he was outside the Church in the schism of Maximian. And so others could receive from them, while they still had not yet joined our society, what they had not lost by departing from our society. Clearly they act wickedly who try to rebaptize those who are in Catholic unity. So we act rightly in not daring to reject God’s sacraments even when conferred by schismatics. […] (2520)

98-G. Rudimentary Catechesis^†

Written about 400, this tract is a guide for instructing the catechumens.

IX.13. […] You should also understand that the only voice heard by God is the devotion of the soul. And so one will not engage in mockery upon hearing the Church’s ministers praying to God in a language replete with barbarisms and grammatical blunders or when these ministers, lacking any proper understanding of what they are reading, pause in the wrong places. I do not mean, of course, that such deficiencies should be committed so that the people may not be able to utter “Amen” to what they should clearly understand. […] As to the sacrament they are about to receive, it is sufficient that the more educated simply hear what the thing signifies. The less educated should receive a more explicit explanation, one using comparisons. This will prevent them from showing disrespect toward what they see. (2521)

XX.34. The people, therefore, were led down into Egypt where they were slaves of the most cruel king.¹ Their burdensome labor led them to seek God as their liberator. Sent to the people was one of their own, namely, Moses, God’s holy servant.² Assisted by divine power Moses by means of wonderful miracles struck fear into the impious Egyptians and led God’s people through the Red Sea.³ The waters parted and offered a path for those who were passing through. When the waters returned to normal, those pursuing were overwhelmed and perished. Just as the earth when flooded was cleansed of the evil of the sinners who at that time were destroyed in the flood, and just as the righteous escaped by means of wood, so God’s people, coming out of Egypt, found a way through the waters that destroyed their enemies. Nor was the sacrament of the wood lacking there, for Moses struck with his rod in order to produce a miracle. Both [the flood and the passage through the Sea] are signs of holy baptism through which the faithful pass to new life, their sins being washed away and destroyed like enemies. More clearly is Christ’s passion prefigured in that people when they were commanded to slay and eat the lamb, to mark the doorpost with its blood, and to celebrate this every year and call it the Lord’s Pasch.⁴ Surely prophecy is most clear when it says, “He was led like a lamb to slaughter.”⁵ Today you, like the doorposts, are marked on the forehead with the sign of his passion and cross, as all Christians are thus marked. (2522)

98-H. Against the Letters of Petilian the Donatist^†

About 400 Petilian, a Donatist bishop in Cirta, circulated a letter attacking Catholic doctrine. Soon after, Augustine wrote three letters in reply.

II.XXXV.82. […] When you clearly see that neither the person who baptized nor the person who was baptized had a clear conscience, is it your judgment that baptism should be repeated? Surely you neither say nor do any such thing. Therefore the purity of baptism is completely distinct from the purity or innocence of the one baptizing or the one being baptized. […] (2523)

98-I. On the Forgiveness and the Just Deserts of Sins, and the Baptism of Infants^††

Written sometime after 411, the three books composing this work were directed against Pelagianism, which denied the existence of original sin and consequently the necessity of infant baptism.

I.XVI.21. Correctly it is said that unbaptized infants who die will receive the mildest of condemnations. Greatly deceived and deceiving others is anyone who states that these infants will not be condemned since, as the apostle says, “Judgment begins with one sin and brings condemnation,”¹ and shortly thereafter, “Through the sin of one all were condemned.”² So when Adam sinned by disobeying God, his body, even though living and mortal, lost the grace by which it was completely obedient to its soul; then that animal feeling appeared whereby humans, now ashamed, began to blush at their nakedness;³ also at that time was contracted a disease from a sudden and deadly corruption. Consequently they lost the stability of the life in which they were created, and because of the changes experienced during life, death was to be their fate. No matter how many years they lived after this, they began to die on the very day on which they received the law of death, advancing as they were toward old age. Life continues to go on, ending not in perfection but in destruction. And so fulfilled are God’s words, “On the day you eat, on that day you will die.”⁴ The consequence of this bodily disobedience, of this rule of sin and death, is that those who are born physically need to be reborn spiritually, not only that they might attain God’s kingdom but also that they indeed may be freed from sin’s condemnation. Likewise, just as those physically born are subject to the sin and death of the first human being, so in baptism they are reborn, joined to the justice and eternal life of the second. Thus in Ecclesiasticus we read, “Sin began by a woman and through her all of us die.”⁵ Whether it says “by the woman” or “by Adam,” both refer to the first human being since, as we know, the woman came from the man, and they are one in the flesh, as is written, “The two will become one flesh,” says the Lord, “no longer two but one flesh.”⁶ (2524)

I.XVII.22. There are those who say that infants are baptized so that they may be freed from the sins they brought upon themselves in this life, not from what they have received from Adam. These are easily refuted. Let them, free from any contentious spirit, truly reflect on how absurd their position is, on how it is unworthy of any discussion. Then they will immediately change their minds. But if they are unwilling to do so, we will not so despair of human sense as to fear that they can persuade others to adopt their position. Unless I am mistaken, they themselves hold this opinion because they are biased on behalf of some previous position. They must acknowledge that sins are forgiven the baptized, and yet they refuse to admit that there is a sin that comes from Adam, a sin that is forgiven to infants. […] (2525)

I.XVIII.23. On the other hand, these people propose something that appears worthy of consideration and discussion. They say that the newborn are not baptized so that their sins be forgiven. Since their human birth is not spiritual, the newborn are baptized so that they might have a spiritual rebirth, be created in Christ, and thereby be made sharers in the kingdom of heaven, and in the same way become children and “heirs of God, coheirs with Christ.”⁷ When asked whether the nonbaptized, those who are not coheirs with Christ and sharers of the kingdom of heaven,⁸ will have at least the benefit of eternal salvation in the resurrection of the dead, they are greatly distressed and stymied. Will any Christian maintain that people can attain eternal salvation without being reborn in Christ? When he was about to institute a sacrament for those requiring rebirth unto the hope of eternal salvation, Christ desired that this rebirth take place through baptism. As the apostle says, “Not through any deeds of righteousness of our own but because of his mercy he saved us through the bath of rebirth.”⁹ This salvation, he says, is found in hope while we live here. “For in hope we were saved. Hope that is seen is not hope. Who hopes for what one sees? If we hope for what we do not see, we wait with endurance.”¹⁰ Therefore will anyone dare affirm that infants lacking this rebirth can be saved for eternity, as if Christ did not die for them? Christ died for sinners. Obviously these infants did nothing sinful while alive. So if they are not held by any bond of sinfulness deriving from their origin, how could Christ, who died for sinners, have died for them?¹¹ If they suffer no sickness of original sin, why do those who care for them hasten out of a godly fear to carry them to the Christ who heals so that they might receive the sacrament of eternal salvation? Why does not the Church rather say to them, “Don’t bring these innocent ones here; ‘the healthy have no need for a physician, but those who are sick’?”¹² Is it that Christ came not to “call the righteous but to call sinners”?¹³ Such an argument has never been proposed, is not being proposed, and will never be proposed in the Church of Christ. (2526)

I.XIX.25. Some will ask how infants are called to penance. “How can these little ones repent of anything?” The answer is that if they are not to be called penitents because they do not yet have a mind that can understand penance, then neither are they to be called believers because in like manner they do not understand what it means to believe. If, however, they are rightly called believers because in some way they profess their faith through their parents, why is it that previously they were not considered to be penitents since by the words of the same parents they renounce the devil and this world? All this takes place in hope by the strength of the sacrament of divine grace given by the Lord to the Church. Furthermore, who does not know that a baptized infant upon reaching the age of reason simply does not benefit from what was received when it was young if it does not believe or if it does not refrain from unlawful desires? Should infants depart this world after baptism, then the guilt that originally burdened them has been removed, and they will be perfected in that light of truth, a light which remains forever unchangeable, a light which by the presence of the Creator enlightens the righteous. Sins alone separate us from God,¹⁴ and sins are removed by Christ’s grace through whose mediation we are reconciled¹⁵ when he justifies the sinner.¹⁶ (2527)

I.XXIV.34. The Punic Christians [those of Carthage] rightly speak of baptism as “salvation.” They refer to Christ’s Body as “life.” Now what is the origin of this if not from an ancient and, I presume, apostolic tradition by which the churches of Christ hold it as a principle that without being baptized and sharing at the Lord’s table¹⁷ no one can enter God’s kingdom or attain salvation and eternal life? As we stated above, Scripture testifies to this. Does designating baptism by the word “salvation” differ from Scripture’s “He saved us through the bath of rebirth”¹⁸ and Peter’s statement, “This prefigured baptism which saves you”?¹⁹ When the sacrament of the Lord’s table is called “life,” is this not what the Scriptures say, “I am the living bread that descended from heaven and which I will give you; my flesh is for the life of the world, and if you do not eat the flesh of the Son of Man and drink his blood you will not have life within you.”²⁰ If, therefore, as so many and such divine testimonies agree, we can expect neither salvation nor eternal life without baptism and the Lord’s Body and Blood, then it is futile to promise salvation and eternal life to infants without these. Furthermore, if only sins separate²¹ one from salvation and eternal life, then what these sacraments forgive in infants is nothing other than the guilt of sin from which, as we read, no one is clean, not even if a person lives only one day.²² And so we read in the Psalms, “I was conceived in iniquity, and in sins my mother conceived me.”²³ This was said about people generally or, if David said this about himself, he was certainly born not from fornication but from a legitimate marriage. And so we should not doubt that Christ’s blood was also shed for infants yet to be baptized. This blood, before being shed, was given and commended to us in the sacrament when the Lord said, “This is my Blood which will be shed for many unto the forgiveness of sins.”²⁴ Those unwilling to admit that people are under the bond of sin deny there is any liberation. Then from what are people set free if they are not under the slavery of sin? (2528)

I.XXIV.35. “I have come,” he says, “as light to the world so that all who believe in me will not remain in the darkness.”²⁵ What does this show except that those who do not believe in him remain in the darkness, and that those who believe in him escape the darkness of sin? What is this darkness unless it is sin? Whatever else darkness may mean, those who do not believe in Christ will remain in it. Surely it is a punishment; darkness is not required for the refreshment of the living. (2529)

I.XXV. So it is that infants, unless they are to be numbered among believers through the sacrament that has been divinely instituted for this purpose, will surely remain in the darkness. (2530)

I.XXV.36. Some, however, believe that infants are enlightened as soon as they are born. This is how they understand “he was the true light enlightening all who come into this world.”²⁶ Now if this is true, then we can wonder why infants, enlightened by the only Son who in the beginning was the Word with God and was God,²⁷ are not permitted to enter the kingdom of God, nor are they heirs of God²⁸ and coheirs with Christ. Even those holding this opinion acknowledge that such an inheritance is granted to infants only through baptism. And so if infants—although already enlightened—are not yet fit to enter God’s kingdom, they should be happy to receive at least the baptism that makes them suitable for this; yet we see them reluctant to do so, objecting with many tears. So we disregard the ignorance of that young age in order to fully carry out the sacraments, which we know will benefit them, even though they are unwilling. Why then does the apostle say, “Be not children in understanding”²⁹ if their minds have already been illumined by that true light³⁰ which is the Word of God? (2531)

I.XXV.38. […] Remaining in the darkness are those who do not believe in him who said, “I am the light that came into the world so that all who believe in me might not remain in darkness.”³¹ Mother Church, not doubting that this happens in infants through the sacrament, provides them with a mother’s heart and lips so that they may be immersed in the sacred mysteries. She does so since the hearts of infants are not yet capable of believing unto righteousness and since their mouths cannot yet confess unto salvation. No member of the faithful would hesitate to call these children “believers”—a name taken from the act of believing—even though they do not do this themselves, for during the celebration of the sacraments others reply in their name. (2532)

I.XXXIV.63. What shall I say as to the form of the sacrament? I wish that someone holding a different opinion would bring an infant for me to baptize. What effect does my exorcism have upon that child unless it is a member of the devil’s family? Whoever brought the infant to be baptized would certainly have to respond to me on its behalf since infants are unable to answer in their own name. Is it possible for infants to declare that they renounce the devil if the devil is not within them? Can we say that infants are converted to God if they have not previously rejected God? That infants believe, among other things, in the forgiveness of sins if they have no sins? As for my thinking, if I believed that the sponsors’ opinions were contrary to the faith, I would not allow them to bring infants to the sacraments. […] (2533)

I.XXXIV.64. […] There is an important difference between those who maintain that infants are completely pure and free from all sins—be it original sin or personal sin—and those who believe that infants, immediately from birth onwards, contract their own personal sins for which they require the cleansing of baptism. This latter group, by examining the Scriptures, by considering the authority of the whole Church and the form of the sacrament itself, clearly understands that through baptism infants are set free from sin; and yet this group is either unwilling or unable to admit that what infants have comes from their origin. The former group, however, clearly and easily understands that the very young, given their very nature, cannot possibly commit any personal sins. Yet to avoid admitting the existence of original sin, they maintain that infants have no sin whatsoever. […] Now if the one side grants that sins are forgiven to baptized infants, and if the other side grants that infants—as nature itself loudly proclaims in the silence of the infants—have as yet contracted no personal sin, then let both sides agree that all that remains in infants is original sin, which can be remitted by baptism. (2534)

II.XXVI.42. Sanctification is not of one kind. Catechumens are, I believe, in their own way sanctified through the sign of Christ and through the prayer with the imposition of the hand; and what they receive, although not Christ’s Body, is holy, more holy than the foods that nourish us because what they receive is a sacrament. Truly the food that we take for sustaining the necessities of life is, as the apostle said, sanctified by the word of God and by prayer,³² the prayer we make when we are about to feed our bodies. But just as this sanctification of food does not stop what the mouth receives from going down into the stomach and being discarded as waste³³— partaking of the corruption to which all earthly things are subject, so the Lord exhorts us to labor for a different type of food, one that is incorruptible.³⁴ Likewise, if catechumens are not baptized, their sanctification profits them nothing, whether for entering the kingdom of heaven or for the remission of sins. So it is that the sanctification said by the apostle to exist in the children of believers in no way pertains to baptism or to the question of the origin of sin and its forgiveness. In the same passage he says that unbelieving spouses can be sanctified by believing spouses: “For an unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through her husband. Otherwise your children would be unclean whereas now they are holy.”³⁵ There is no one, I believe, who is so mistaken, no matter how these words are understood, as to believe that a non-Christian husband, because his wife is Christian, has no need for baptism, that he can obtain the forgiveness of sins and can enter the kingdom of heaven, simply because he is said to be sanctified in his wife. (2535)

II.XXVII.43. Whoever still has questions as to why children born of baptized parents are baptized should briefly consider this. Just as the birth of sinful flesh through the one Adam brings condemnation to all born in that way,³⁶ so rebirth by the Spirit of grace through the one Jesus Christ leads all—predestined in this way—who are generated to the justification of eternal life. The sacrament of baptism is indeed the sacrament of rebirth.³⁷ And so just as someone who has not lived is unable to die, and just as a person who has not died is unable to rise, so a person who was never born cannot be reborn. For this reason we conclude that one who has never been born cannot be reborn in his or her parent. All who have been born are to be reborn because “unless one is born again he or she cannot see the kingdom of God.”³⁸ Therefore, even infants are to be immersed in the sacrament of rebirth so that they may not be so unfortunate as to depart this life without baptism. This is done only for the forgiveness of sins,³⁹ as Christ showed in the passage when, asked how all this could happen, he recalled what Moses did while lifting up the serpent.⁴⁰ Since infants are conformed to Christ’s death through the sacrament of baptism, we must admit that they are freed from the serpent’s bite if we do not wish to stray from the rule of Christian faith. Children, however, did not receive this bite during their own lives but in him upon whom the bite was originally inflicted. (2536)

III.IV.8. And if the words of the apostle are unclear when he says, “Through one person sin entered the world and through sin death and so death came to all,”⁴¹ and if these words can be interpreted differently, is there anything ambiguous in the following: “No one can enter the kingdom of God without being born again through water and the Spirit”?⁴² Or is this ambiguous, “You will call his name Jesus; for he will save his people from their sins”?⁴³ Or this: “Not the healthy but the sick need a physician”?⁴⁴ Namely, that Jesus is not needed by those who have no sin but by those who are to be saved from sin? Or this: “Unless we eat his flesh, that is, partake of his Body, we will not have life”?⁴⁵ These testimonies as well as others that I now pass over are most clear by the divine light and most certainly by divine authority. Does not the truth unambiguously proclaim in them that unbaptized infants are not only unable to enter the kingdom of God but are also unable to possess eternal life apart from the Body of Christ. In order to be incorporated into this Body, they are washed through the sacrament of baptism. Does not the truth surely testify that the only reason these infants are carried in the pious arms of their parents to Jesus, namely, to Christ who is their Savior and physician, is so they can be healed from the plague of sin through the medicine of the sacraments? Why, then, do we hesitate to understand the apostle’s words, about which we perhaps had some doubts, so that these words might agree with testimonies that we cannot doubt. (2537)

III.V.10. And so blessed Cyprian^a has rightly shown how the Church from its very beginning held this as something to be believed and to be understood. When questioned as to whether baptism might be conferred before the eighth day, he asserted that those most recently born from their mother’s womb are fittingly baptized. As best he could, he attempted to prove that these infants were ready so that no one might believe that they still had to be made ready since infants were formerly circumcised on the eighth day. But after giving them the great protection of his defense, he acknowledged that they were not immune from original sin. Had he denied this, he would have removed the very reason for their receiving baptism, something he was defending. Should you desire, you can read this letter of the notable martyr; it is entitled De baptizandis parvulis and a copy ought to be found in Carthage. I have decided to incorporate some of its passages into this treatise insofar as they seem pertinent to the question under consideration. Wisely take note. “You say that infants should not be baptized within the second or third day of birth and that the ancient law of circumcision should be considered. In your opinion the newly born should not be baptized and sanctified till the eighth day. Our council thought altogether differently. No one agreed with your thinking in this matter, but all of us decided that God’s mercy and grace should not be denied to any human being. As the Lord said in his Gospel, ‘The Son of Man did not come to destroy the lives of human beings but to save them.’⁴⁶ As far as possible, no soul is to be lost.”^b Notice what he says. Is it not destructive and deadly, not only to the infant’s flesh but also to his or her soul, to depart this life without that saving sacrament? Therefore if he said nothing more, we would correctly understand that a soul without sin cannot perish. But notice what he clearly acknowledges concerning them when somewhat later he defends the innocence of infants: “If anything could hinder us from obtaining grace, then sins that are more grave can more impede those who are adults and elderly and older. Since sins are forgiven even to the most serious sinners, once these sinners have come to believe—no matter how greatly they formerly sinned against God—and since baptism and grace are forbidden to no one, all the more they should not be forbidden to an infant who as a newborn has not sinned other than, having been bodily born after Adam, has contracted by its first birth the contagion of the ancient death. That it is not one’s own sins but those of another that are forgiven makes it easier to receive the forgiveness of sins.”^c (2538)

98-J. Homily Three on the First Letter of John^†

Augustine’s homilies, ten in all, on the First Letter of John were given in 416.

V. “They went out from us,” but … be not sad, “they were not of our number.” How do you prove this? “If they had been of our number, they would have remained with us.”¹ By this, dearly beloved, you see that many who are not with us nonetheless receive the sacraments with us, receive baptism with us, receive with us that which the faithful know they are receiving: the blessing, the Eucharist, and whatever is in the holy mysteries; they receive Communion from the very altar with us and yet they are not of us. […] “And you have an anointing from the Holy One so that you may be manifest to yourselves.”² The spiritual anointing is the Spirit itself whose sacramental sign is in the visible anointing. John says that all who have this anointing of Christ recognize those who are good and those who are bad. There is no need that they be taught this since the anointing itself instructs them. (2539)

98-K. On the Trinity^†

This treatise was published in two parts, the first twelve books between 399 and 412, the remaining books and the work’s final edition about 420.

III.IV.10. By means of signs the apostle Paul […] was able to proclaim the Lord Jesus Christ,¹ either through his speech, through a letter, or through the sacraments of the Lord’s Body and Blood; when we speak of Christ’s Body and Blood we certainly do not refer to Paul’s speech, or to the parchment and ink, or to the expressive sounds made by his tongue, or to the sign of the letters imprinted on skins. Only what is taken from the fruits of the earth and consecrated by a mystical prayer do we rightly receive to benefit our spiritual health, doing so in memory of what the Lord endured for us.² Although human hands make this visible, it is only through the invisible action of God’s Spirit that it is sanctified to become so great a sacrament. […] (2540)

XV.XXVI.46. […] What is written in the Acts of the Apostles is more evident in regard to him. “Because God anointed him with the Holy Spirit.”³ Certainly this was not with visible oil but by the gift of grace which is signified by the visible oil used by the Church to anoint the baptized. To be sure, Christ was not at that time anointed by the Holy Spirit when the Spirit, at Christ’s baptism, came down upon him like a dove.⁴ For at that time Christ deigned to prefigure his Body, namely, his Church, within which especially the baptized receive the Holy Spirit. […] (2541)

98-L. Homilies on the Gospel of John^†

This collection of 124 homilies or sermons dates from about 413–18. There is disagreement as to whether all these pieces were actually delivered by Augustine or whether some of them, dictated by him, were preached by another cleric to the people.

VI.8. […] Should a person be baptized, for example, by a recognized holy person, and should another be baptized by an individual who has less merit with God—someone lower in rank, having less self-control, and of lesser circumstances—how is it that what they have received is one and the same unless it is because “This is he who baptizes”?¹ Therefore when baptism is conferred by a good person and by a better person, one individual does not receive what is good, and another does not receive what is better. Although the ministers were good and better, they receive what is one and equal, not better in one and less in the other. So when a bad person baptizes out of some type of ignorance or with the toleration of the Church (for evil people are not known as such or are tolerated, just as chaff is tolerated till the threshing-floor is at last cleansed), what is given is one; it is not unequal because of unequal ministers. Both are equal since “This is he who baptizes.” (2542)

IX.2. […] The Lord, having been invited, went to the wedding feast in order to confirm conjugal chastity and to proclaim that marriage is a sacrament. […] (2543)

XI.3. […] All the catechumens are like him [Nicodemus]. Already they believe in the name of Christ, and yet Jesus does not entrust himself to them. Listen, beloved, and understand this. If we ask the catechumens, “Do you believe in Christ?” they will answer, “I do believe” and will sign themselves, for they already bear Christ’s cross on the forehead and are not ashamed of this cross. See, they believe in the Lord’s name. Let us ask them, “Do you eat the flesh of the Son of Man and drink his blood?” They do not understand what we are asking because Jesus has not entrusted himself to them. (2544)

XV.4. […] What is the baptism of Christ? The washing with water in the word. Remove the water, and it is not baptism; remove the word, and it is not baptism. (2545)

XVII.4. […] The number forty is committed to us as sacred since it is, as it were, a perfect number. This, I believe, is known to you, my beloved, for the holy Scriptures most often testify to this. You are also well aware that fasting is consecrated by this number: Moses fasted for forty days;² Elijah for an equal number of days;³ and our Lord and Savior Jesus Christ observed this same number.⁴ The Law is represented by Moses; the prophets are represented by Elijah; the Gospel by our Lord. […] In its broad and general sense fasting means to abstain from the iniquities and illicit pleasures of the world, and perfect fasting means “rejecting impiety and worldly desires, so that we may live temperately and devoutly in this world.”⁵ What reward does the apostle join to this fast? As he then says, “awaiting that blessed hope and appearance of the glory of the blessed God and of our Savior Jesus Christ.”⁶ In that hope, when its object comes to pass, we will receive our reward, namely, a denarius. For, according to the Gospel, this reward was given to those working in the vineyard,⁷ something I believe you remember, for I need not mention everything as if I were speaking to the very ignorant and inexperienced. A denarius, which takes its name from the number ten, is given; this number joined to forty equals fifty. So it is that with toil we observe the forty days that precede the Pasch; however, it is with joy, as if having received a reward, that we celebrate the fifty days after the Pasch. The denarius of rest and happiness is added to the salutary labor of good work so that the number fifty is formed. (2546)

XXVI.15. […] The sacrament of this thing, namely, of the Body and Blood of Christ, is in some places prepared on the Lord’s table each day; in other places after a certain number of days. It is received from the Lord’s table by some unto life, by others unto death. The reality itself, of which it is the sacrament, is unto life for every person participating in it, for no one unto death. (2547)

XLIV.2. […] Ask someone, “Are you a Christian?” If he or she is a pagan or is Jewish, the response will be, “I am not.” But if the answer is positive, then ask, “Are you a catechumen or one of the faithful?” If the response is, “I am a catechumen,” then he or she has been anointed but not yet washed. […] (2548)

LXXX.3. “You are already clean because of the word I have spoken to you.”⁸ Why does he not say, “You are cleansed because of the baptism by which you are cleansed,” but rather, “Because of the word that I spoke to you,” unless it is through the water that the word cleanses? Remove the word, and what is the water except water? The word is joined to the element [of water], and the sacrament results, being, as it were, the visible word. […] This word of faith is so active in God’s Church through the one who believes, offers, blesses, and moistens with it, that it cleanses even the infant. […] (2549)

LXXXIV.1. […] In the Proverbs of Solomon we read, “When you sit down to eat with a ruler, wisely consider what is set out before you, and so apply your hand, that it is appropriate for you to prepare such” [meals].⁹ For what is the table of the ruler unless it is the place from which you receive the Body and Blood of him who died for you? And what is it to sit there unless it is to approach [the table] with humility? And what is it to reflect upon and to understand what has been set out for you unless it is to think appropriately about such a great kindness? And what is it to apply your hand so that you might understand that you are to prepare such feasts unless, as I have already said, that just as Christ died for us, so we should lay down our lives for one another. The apostle Peter also says, “Christ suffered for us, leaving us an example so that we might follow in his footsteps.”¹⁰ This is what “to prepare such” means. This is what the martyrs, burning with love, did. If we celebrate their memories not in vain, and if we approach the Lord’s table for the banquet by which they were filled, we like them must make similar preparations. And so it is not in the same manner that we commemorate them at table as we do the others who rest in peace, as if we should pray for the martyrs; rather, they should pray for us. […] (2550)

XCVI.3. […] Although the sacraments of the faithful are not shown to the catechumens, it is not that the catechumens cannot bear to look upon them; the reason is that they may all the more ardently desire these sacraments. (2551)

CXVIII.5. […] As all know, the sign of Christ is nothing other than the cross of Christ. For unless that sign is applied, whether it be to the foreheads of believers, or to the water from which they are reborn, or to the oil by which they are anointed with chrism, or to the sacrifice by which they are nourished, then none of these is properly carried out. […] (2552)

98-M. Answer to Julian the Pelagian^†

This treatise, dating from about 421, is Augustine’s response to four books written by Julian against Augustine’s teaching on marriage.

III.V.11. You are in error when you believe that “there is no sin in children since children do not possess a will, and without a will there can be no sin.” This is true when it refers to personal sin and not to the original contagion. But if there were no such sin, then infants, truly bound by no evil, would suffer no evil—whether in the body or in the soul—under so great a power of the just God. Yes, evil has its origins in the evil will of the first humans, and so sin has no other origin than an evil will. If you would understand all this, you would simply and truly confess Christ’s favor on behalf of children. Furthermore, you would not be constrained to utter impious and ungodly assertions, namely: that children need not be baptized, something you perhaps might say next; or that so great a sacrament is frivolous in children. You hold that although baptized in the Savior, they are not saved; or that they are redeemed by the Liberator but are not set free; or that they are washed with the bath of rebirth but are not cleansed; or that they receive the exorcism and exsufflation but are not delivered from the power of darkness; or that their price is [Christ’s] blood which was shed for the forgiveness of sins, but from no sin are they cleansed. […] (2553)

98-N. Enchiridion of Faith, Hope, and Love^†

Dating from 421, this manual or handbook treats the three theological virtues by explaining the creed (faith), the Our Father (hope), and the moral precepts (love).

XVII.64. Even now the angels are in harmony with us when our sins are remitted. This is why the creed, after mentioning the Church, speaks of the forgiveness of sins. It is through this forgiveness that the Church is established, that what was lost and found does not again perish.¹ Apart from the gift of baptism, which is given to combat original sin and which by rebirth removes what was brought on by birth—this grace removing also actual sins, whether they be sins of thought, of word, or of deed; apart from such a great kindness which begins our renewal and in which all guilt, both inherited and added, is washed away, the remainder of our life, beginning with the age of reason and no matter how we advance in righteousness, is not lived without the forgiveness of sins because God’s children are in conflict with death for as long as they live on earth. Since it is correctly said of them, “As many as are led by the Spirit of God are the children of God,”² it is true that they are led by the Spirit of God and, being children of God, move toward God; nonetheless, they are led by their own spirit, burdened as it is by a corruptible body.³ Being children of man and due to certain human feelings they fail in regard to themselves and therefore they sin. Indeed there is a difference as to how far they fail since even though every crime is a sin, not every sin is a crime. And so we say that the lives of the holy ones, while living in this mortal life, may be devoid of any crime. Yet as the apostle says, “If we say that we have no sin, we deceive ourselves and the truth is not in us.”⁴ (2554)

XVII.65. Crimes, no matter how great, may be forgiven in the holy Church. Those who do penance according to the type of each sin do not despair of God’s mercy. In the act of penance for a crime that separates the sinner from the body of Christ, it is not the amount of time but rather the depth of sorrow that should be kept in mind, for God does not reject a contrite and humble heart.⁵ Because the sorrow of one person’s heart is generally hidden from another person and is not revealed to others by means of words or other signs, when it is evident to him of whom it is said, “My sorrow is not hidden from you,”⁶ rightly have the Church’s authorities established times of penance in order to benefit the Church in which sins are forgiven. Certainly sins are not remitted outside the Church, for the Church alone has received the pledge of the Holy Spirit,⁷ without which sins are not forgiven—a forgiveness that brings its recipients to eternal life. (2555)

XXIX.110. It cannot be denied that the souls of the deceased benefit from the piety of the living when the sacrifice of the Mediator is offered for them or when alms are given in church. But such actions only benefit those who while living here on earth lived in such a way as to be assisted by them. […] Therefore, when sacrifices, be they of the altar or of almsgiving, are offered for all the baptized who have died, these are a thanksgiving for those who were very good, a propitiation for those who were not very good; as to the very bad, even though unable to help the deceased, these sacrifices are, as it were, a consolation for the living. Where they are useful, however, they profit by obtaining full pardon or certainly by making the condemnation itself more bearable. (2556)

98-O. Exposition of the Psalms^†

This very large collection of sermons, some actually preached and others designed to be read, appeared at periodic intervals between 392 and 418.

IV.1. […] One can ask whether every song is a psalm or whether every psalm is a song. Or are there certain songs that cannot be called psalms and certain psalms that cannot be called songs? We must pay attention to the Scriptures if by chance a song does not proclaim happiness. A song is called a psalm if it is sung to the psaltery which, as history records, the prophet David used in a great mystery. This is not the place for discussing this matter because it requires a long inquiry and much discussion. […] (2557)

LIV.16. […] We are brethren, we invoke one God, we believe in one Christ, we hear one Gospel, we sing one psalm, we respond one Amen, we resound one Alleluia, we celebrate one Pasch. […] (2558)

LXXII.1. […] Hymns are praises of God that are sung. They are songs that praise God. If there is praise but not praise of God, then there is no hymn. If there is praise and praise of God and if it is not sung, then it is no hymn. To be a hymn, there must be praise, praise of God, and singing. […] Whoever sings praise, not only praises but does so with gladness; whoever sings praise, not only sings but also loves the person about whom one sings.^a In praise the one confessing speaks out; in singing there is the ardor of the one who loves. […] (2559)

XCI.2. […] Behold, today is the Sabbath. At present the Jews observe it by a type of bodily repose, uncertain and extravagant. They take time off to engage in trifles. And although God prescribed the Sabbath, they observe this day by doing things forbidden by God. We refrain from evil things; they, however, refrain from good things. It is better to plough than to dance. The Jews abstain from doing what is good; they do not refrain from what is frivolous. God indicated the Sabbath to us. But what kind of Sabbath is it? First, notice where it is. Our Sabbath is within; it is in the heart. […] (2560)

XCIX.12. […] To speak in general terms, God’s Church is praised: Christians and only Christians are called great; the Catholic Church is called great; all love one another and try to do what they can for each other. Throughout the whole world Christians praise God by their prayers, fasts, and hymns—doing so with peaceful unanimity. […] Likewise in the common life that is observed by the brethren who dwell in monasteries: these are great and holy men characterized by their daily hymns, prayers, and praises of God; they are occupied with reading; they engage in manual labor whereby they support themselves. […] (2561)

CII.2. […] May the sound of our voices alternate with silence; may the sound of our hearts always continue on. When you gather in church to sing a hymn, may your voice sound the praises of God: you have sung what you are able; you depart the church; now your soul sounds the praises of God. When you are at work, may your soul sound God’s praises. […] (2562)

CVI.1. […] It is customary for us to sing [Alleluia] at a certain time in our solemnities, this being an ancient tradition of the Church. It is not without deep meaning that we sing it on selected days. We indeed sing Alleluia on certain days, but we think it every day. Since the word means praise of God, even if it is not upon our physical mouth, it is certainly on the mouth of the heart. […] (2563)

CX.1. The days have arrived during which we sing Alleluia. […] Just as these days with joyful cheerfulness solemnly follow the time of Lent—a time before the Lord’s resurrection when this life’s sorrow is signified—so with perpetual happiness there follows that day which after the resurrection is given to the Lord’s full body, namely, to the holy Church, a day when all the hard labors and sorrows of this life are set aside. The present life demands self-control from us so that we, groaning and burdened with toil and exertion, may refrain from worldly delights. This is signified by the number forty, which was the length of time that Moses, Elijah, and the Lord himself fasted. […] The number fifty after the Lord’s resurrection, during which time we sing the Alleluia, does not signify the end and passing away of a certain time but stands for the blessed eternity. […] (2564)

CXXXVII.2. […] I remind you that in Scripture the word “confess,” as when we confess to God, has two meanings: either referring to sins or to praise. All are acquainted with confessing sins; few pay attention to the confession of praise. […] (2565)

CXLVI.2. A psalm is indeed a song, not any type of song but one sung to the psaltery, which is a type of musical instrument like the lyre, harp, and similar instruments invented for [accompanying] singing. Therefore whoever sings a psalm does not sing only with the voice but also taking up the instrument which is called the psaltery, adds hands to the voice. Do you wish to sing a psalm? May not only your voice sound the praise of God, but may your works agree with your voice. Therefore when you sing with your voice, you may at times be silent. But may your life sing in such a way that you will never be silent. […] (2566)

CXLVIII.1. […] There are two times, the one existing in this life’s trials and tribulations, the other, yet to come, being a time of everlasting security and joy. For this reason we have been given two seasons, one before the Pasch and the other after the Pasch. The season before the Pasch stands for the tribulation we are presently experiencing. The present season stands for the happiness we will afterwards experience. Therefore what we celebrate before the Pasch is what we now have; what we celebrate after the Pasch stands for what we do not yet have. During the former season we attend to prayers and fastings. During this season fasting is over, and we engage in prayer. It is the Alleluia that we sing. As you know, in Latin “Alleluia” means “Praise the Lord.” Therefore the season for fasting is before the Lord’s resurrection; this is the season after the Lord’s resurrection, a time standing for the future life we do not yet possess. What we signify after the Lord’s resurrection we will obtain after our own resurrection. […] (2567)

CXLVIII.2. And so, brethren, we exhort you to praise God; this is what it means when we address you with the “Alleluia”; it means “Praise the Lord.” When all exhort one another to do this, then all are actually doing what they are exhorting one another to do. Give praise with all your being, namely, do not praise God only with your mouth and voice but also with your minds, your lives, and by all you do. Now as we gather in church, we give praise; but when we return to our affairs, it seems that we stop doing so. May you continue to live well and thereby always praise God. […] And so, brethren, attend not only to the sound. When praising God, praise with all your being. May your voice sing, your life sing; may all that you do sing. […] (2568)

CXLVIII.17. […] Do you know what a hymn is? It is a song that praises God. Now if you praise God but do not sing, you are not uttering a hymn. And if you sing but do not praise God, you are not uttering a hymn. If you praise something that does not pertain to the praise of God, and even if you sing while praising, you are not uttering a hymn. A hymn has three elements: song, praise, and God. And so we have a hymn when God is praised in song. […] (2569)

CXLIX.7. […] “Let them praise his name in chorus” [verse 3]. What is the meaning of “chorus”? Many know what a chorus is. And because we speak in a city, almost all know that a “chorus” is an agreement of those who are singing. If we sing in a chorus, we sing in agreement. Now if someone’s voice in the chorus of singers is out of tune, then the ear is offended and the chorus is thrown into confusion. If the voice of the one singing out of tune disturbs the harmony of those singing, how greatly does the discord of heresy disturb the harmony of those giving praise? Christ’s chorus is the whole world. It resounds from east to west. […] (2570)

CXLIX.8. […] When you take up the timbrel and psaltery, your hands harmonize with your voice. So it is that when you sing Alleluia you are to offer food to the hungry, you are to clothe the naked, you are to take in the stranger, so that it is not only your voice that speaks, but your hand sounds in agreement because what you do accords with what you say. […] (2571)

CL.1. […] Saturday is the seventh day; the Lord’s Day comes after the seventh day, and so is it not the eighth day as well as the first day? It is called the first day of the week,¹ and so from it are counted the second, third, fourth, etc., day up to the seventh day, which is the Sabbath. […] (2572)

98-P. On the Care to be Taken of the Dead^†

Written in 421, this treatise is Augustine’s answer to a question asked by Paulinus of Nola (WEC 3:110) regarding care for the deceased and the benefit of being buried near the tombs of the martyrs.

I.3. […] In the Book of Maccabees we read that sacrifice was offered for the deceased.¹ Yet even if it were found nowhere else in the ancient Scriptures, the authority of the whole Church, which is not insignificant, is clear regarding this custom. The commendation of the deceased has its place in the prayers of the priest that are poured out to the Lord God at his altar. (2573)

XII.15. […] The Pasch was approaching. He [Curma] gave his name as did many others unknown to us [to be enrolled] among the competentes. […] He was baptized, and at the end of the holy days returned home. […] (2574)

98-Q. The City of God^††

Occasioned by Alaric’s sack of Rome in 410, this lengthy work was written at various intervals between 413 and 426. Christianity, according to its pagan critics, was responsible for the dissolution of the Roman Empire. In Books I–X Augustine shows the weakness of the pagan religion; in Books XI–XXII he outlines the conflict existing between the heavenly city, namely, the city of God or the city of belief, and the earthly city, namely, that of self-love and disbelief.

X.V. […] The fact that the ancients offered animal sacrifices—something God’s people read about yet do not imitate—is to be understood in this way only: they signify what we do in order to draw near to God and in order to persuade our neighbor to do likewise. Therefore the visible sacrifice is the sacrament of the invisible sacrifice, namely, it is a sacred sign. […] (2575)

X.VI. […] “For as we have many members in one body, and all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another. We have gifts that are diverse according to the grace given to us.”¹ This is the sacrifice of Christians: “many being one body in Christ.” This is the sacrifice celebrated by the Church in the sacrament of the altar, a sacrament known to the faithful, and where it is explained that the Church itself is offered in the offering the Church itself makes. (2576)

X.XX. […] Christ is both the priest who offers as well as the victim that is offered. He desired that the sacramental sign of this should be the daily sacrifice of the Church. Since the Church is Christ’s body and he is its head, the Church learns to offer itself through him. […] (2577)

XX.IX.2. […] The souls of the piously deceased are not separated from the Church, which even now forms the kingdom of Christ. Otherwise they would not be commemorated at God’s altar. […] (2578)

XXI.XXVII. The daily prayer, taught by Jesus himself and consequently called the Lord’s Prayer, certainly removes daily sins when we say each day, “Forgive us our sins.”² (2579)

XXII.VIII. […] Even at present there are miracles performed in the name of Christ, whether by his sacraments, by prayer, or by the relics of his saints. […] (2580)

In the city of Carthage resided Innocentia, a very pious lady who was a member of the highest social rank. There was a cancer in one of her breasts, a cancer her doctors said was incurable. […] Just before the Pasch she had a dream during which she was told to wait for the first woman who after being baptized would emerge from the baptistery, asking her to make the sign of the cross on her wound. Innocentia did this, and she was immediately cured. […] (2581)

[In Victoriana] is a shrine to the Milanese martyrs, Protasius and Gervasius.^a […] The lady of the manor, with her maids and pious attendants, entered the place for evening prayer and praise, and they began to sing hymns. […] (2582)

I know that a young woman from Hippo was freed from a devil upon anointing herself with oil together with the supplications of the presbyter who was petitioning on her behalf. […] (2583)

There were seven brothers and three sisters, not of humble birth, from Caesarea in Cappadocia.^b Their mother, a recent widow, cursed them because of some wrong she greatly resented. So great was the punishment inflicted by God that all their limbs were shaking in a horrible manner. Unable to bear the stares of their fellow citizens occasioned by their most dreadful appearance, they wandered throughout almost the whole Roman world. Two of them arrived among us, a brother named Paulus and his sister Palladia. They were already known since news of their misery had spread far and wide. (2584)

Arriving about fifteen days before the Pasch, they went to church where each day they observed the memory of the most glorious Stephen, praying that God now be pleased with them and restore them to health. There and wherever they went they attracted the town’s attention. Some who had seen them elsewhere and were aware of the cause of their trembling told this to others as they were able. (2585)

The Pasch arrived and on the Lord’s Day, in the morning when a huge crowd was present, the young man was clinging to the grating of the holy place where the relics were placed; he was praying. All of a sudden he fell down and was lying flat as if asleep; he was not shaking as always occurred when he was sleeping. Those present were amazed; some were frightened, others were filled with pity. Some tried to bring him to his feet, others wanted to wait and see how everything would end. Behold, he got up. He was cured. He was not shaking. He was standing safe and sound, looking at those who were gazing at him. Could anyone not praise God? The whole church was filled with the voices of those shouting out and congratulating him. Then the crowd ran to me where I was sitting getting ready to enter the church. One after another they came rushing in, the last person entering telling me what was said by the first to enter. While I was rejoicing and thanking God, the young man entered along with some others. Falling down before me, he was lifted up so as to receive my kiss. We went in to the people, the church being full and resounding with the voices of those rejoicing: “Thank God! Praise God!” Without exception the people were shouting out on all sides. I greeted them, and again they shouted out all the more. Finally there was silence, and the Holy Scriptures were solemnly read. When it was time to speak, I said a few words as required by such a joyful occasion, for I desired that the people not hear me but reflect on God’s eloquence in this divine work. The young man shared a meal with us and carefully informed us of the whole story of his family’s and his mother’s misfortune. (2586)

The next day, after my sermon, I promised to read his account to the people. Doing so—on the third day after Easter Sunday—I had both brother and sister stand on the steps of the elevated place from which I was speaking. Their account was read. All the people, both men and women, saw the one person standing without any unsightly movement and the other trembling in all her members. And those who did not see in the young man what God’s kindness had removed saw it in his sister. In him they saw a reason for congratulations; in her a reason for prayer. Once their account had been read, I had them withdraw from the sight of the people. (2587)

I was beginning to consider the matter more thoroughly when, while doing so, other voices shouting new congratulations were heard coming forth from the place where the relics were placed. Those listening to me turned around and began to run there. The young woman, descending from the steps on which she was standing, proceeded to the holy relics in order to pray. As soon as she touched the grate, she likewise collapsed as if asleep, and then rose up cured. While we were trying to discover what had taken place and what occasioned this joyful noise, the people returned, leading her from the place of the martyrs into the basilica where we were. Then indeed so great did the clamor of wonder arise from both men and women that the exclamations and tears seemed as if they would never end. She was taken to that location where earlier she stood trembling. The people were rejoicing that she was now like her brother—formerly they felt sorrow that she was unlike him. And even though they had not poured forth their petitions for her, they understood that their earlier intention for doing so was already heard. Without words they raised their voices in praise of God, making such a noise that our ears could hardly bear it. What was there in the hearts of these joyful people other than the faith of Christ for which Stephen had shed his blood? (2588)

98-R. On Christian Doctrine^†

This treatise, consisting of four books, was partially written in 396/397 and completed in 426/427 when the work as a whole was issued. It is a guide to learning the truths of the Scriptures and a manual of the methodology to be followed in imparting these truths.

III.IX.13. […] The Lord himself and the teaching of the apostles have given us just a few signs rather than many. These are most easy to carry out, most venerable in meaning, and most holy in observance. Examples are the sacrament of baptism and the celebration of the Lord’s Body and Blood. Those who, after instruction, receive these sacraments know to what they refer and consequently venerate them not in carnal servitude but rather in spiritual freedom. […] (2589)

98-S. On Heresies^†

Composed ca. 428 and remaining incomplete due to Augustine’s death, this work lists eighty-eight heresies; it was written at the request of Quodvultdeus, a deacon in Carthage.

LXXXVIII.4. They [the Pelagians^a] destroy the prayers offered by the Church, whether for the conversion to God of nonbelievers and of those resisting God’s teaching or for the faithful that they may grow and persevere in their faith. […] (2590)

LXXXVIII.6. They also deny that children born carnally according to Adam contract at their first birth the infection of the ancient death. They assert that these children are born without any bond of original sin. Consequently there is nothing in them that should be removed by a second birth. They believe that infants are baptized so that, adopted at rebirth, these infants may be admitted to God’s kingdom, being transported from what is good to what is better, not that such a rebirth delivers them from any evil afflicting them from of old. Even if infants are not baptized, they promise them some type of eternal and blessed life outside the kingdom of God. (2591)

98-T. To the Catechumens regarding the Creed^††

Of uncertain date, this sermon was preached to the catechumens and most probably during the time of immediate preparation for their baptism during the Easter Vigil.

I.1. Receive the rule of faith which is known as the symbol [the creed]. Once having received it, write it on your heart. Daily recite it to yourselves. Before you go to sleep, before you go forth, arm yourselves with the symbol. No one writes down a symbol in order that it may be read. But may your memory be for you an account-book so that what has been carefully handed down may not be lost. What you are about to hear, that you will believe; and what you believe, that you will give back with the tongue. As the apostle says, “With the heart one believes unto righteousness, with the mouth confession is made unto salvation.”¹ For this is the symbol, this is what you will study and give back. The words you will hear are scattered throughout the divine Scriptures; gathered from there, they are brought together so that the memory of the more simple need not exert itself, so that every individual can say and hold fast to what is believed. […] (2592)

I.2. […] We were brought low, made mortal. We were filled with fear and error; and this because of sin; all are born with sin’s effects and guilt. This is why, as you have seen today and as you know, even little children receive the exsufflation and the exorcism so that the devil’s unfriendly power might be banished from them, a power which deceived one man so that it might possess all humankind. It is not the creature of God in infants that receives the exorcism or exsufflation; it is he under whose power are all who are born with sin. […] (2593)

VII.15. […] Once you will have been baptized, continue to lead a good life, obeying God’s commandments so that you keep sight of your baptism till the end. I do not say that your life here on earth will be without sin; there are venial sins without which there is no life. Baptism exists because of all sins; prayer exists because of the light sins without which we cannot exist. What does prayer involve? Forgive us our debts as we forgive our debtors.² Only once are we washed by baptism; daily are we washed by prayer. Do not commit sins that separate you from Christ’s body—may these be far from you. Those whom you see doing penance have committed serious sins, whether it be adultery or some horrible deed. This is why they are doing penance. For if their sins were light, then daily prayer would suffice to blot them out. (2594)

VII.16. There are three ways through which sins are forgiven in the Church: by baptism, by prayer, by the greater humility of penance. Yet God remits the sins of only the baptized. The very sins God forgives first are only forgiven to those who have been baptized. And when? At the time of their baptism. The sins later on remitted through prayer and penance are forgiven to the baptized. For how can those who are not yet born say, “Our Father”? The catechumens, as long as they remain catechumens, retain all their sins. Now if this is true for the catechumens, then how much more is it true for pagans? And also how much more for heretics? Yet we do not repeat a baptism given by heretics. Why not? Because heretics possess baptism just as a deserter retains the mark of a soldier. So it is that heretics have baptism; yet thereby they are condemned and not crowned. But if the deserter himself, being corrected, returns to his military service, is there anyone who dares change his mark as a soldier? (2595)

98-U. Corrections^†

Writing between 426 and 428 Augustine lists in two books his ninety-four major works and indicates the various details (including any revisions) of each work.

II.XI. One Book against Hilary

Meanwhile a certain Hilary, a Christian layman who held the rank of tribune, was, as customarily happened, angry at God’s ministers. The reason was the practice then beginning in Carthage whereby hymns from the Book of the Prophets were being sung [dicerentur] at the altar either before the offering or when what was offered was being distributed to the people. Using abusive and condemnatory language he attacked this practice wherever he could, claiming that such a custom should not be followed. At the urging of my brethren, I responded, and the book is called Against Hilary.^a (2596)

It begins: “Those who mention the Old Testament.”

98-V. Rule of Saint Augustine^†

Written toward the very end of the fifth century, this Rule was probably meant for the religious women whose communities were under Augustine’s direction.

II.1. “Be steadfast in prayer”¹ at the appointed hours and times. (2597)

II.2. No one is to do anything in the oratory other than what is to be done there, and from this it receives the name “oratory”; and so if there are some who wish to pray there, outside the appointed time and when they are free to do so, they should not be hindered from so doing by those who believe that they themselves have something to do there. (2598)

II.3. When you pray to God using psalms and hymns, may what you utter aloud resound in your hearts. (2599)

II.4. Only sing what you read is to be sung; do not sing what you read is not to be sung. (2600)

98-W. Letters

Some 308 letters belong to the Augustinian corpus, including a number addressed by others to Augustine. Treating a wide variety of subjects, they offer a precious insight into the numerous theological, pastoral, and other questions discussed and debated in the Church of his time.

98-W-1. LETTER 22. TO AURELIUS^††a

III. […] Philandering and lewdness are considered to be such great crimes that those who have thereby disgraced themselves are not only unworthy of holding a church office but are also unworthy to share in the sacraments. And rightly so. Yet why only these sins? Because carousing and intoxication are considered permitted and tolerated to the extent that they are openly engaged in every day and not only on solemn days during celebrations in honor of the most holy martyrs. This is deplored by all who observe these things with spiritual eyes. […] Can anyone dare to forbid in private what occurs in the holy places under the guise of honoring the martyrs? (2601)

98-W-2. LETTER 23. TO MAXIMINUS^†a

II. […] To rebaptize a heretic, who has received the signs of holiness that Christian practice has given us, is surely a sin; however, to rebaptize a Catholic is a most serious sin. […] (2602)

98-W-3. LETTER 29. TO ALYPIUS^††a

XI. During the afternoon more people assembled than in the morning. And up to the time when I left with the bishop,^b there was reading alternating with psalmody. After we departed there were two psalms. Then the old man [Valerius] expressly commanded that I speak—something I preferred not to do since I was looking forward to the end of such a stressful day. I gave a brief address in which I thanked God. […] When I finished saying what the Lord suggested for such an occasion, the daily evening service was celebrated; while the bishop and I were leaving, the brethren who were present sang a hymn; no small number of men and women remained, singing psalms till nightfall. (2603)

98-W-4. LETTER 36. TO CASULANUS^†††a

I.2. As to the question you asked me, namely, whether it is permissible to fast on Saturday, I answer: if fasting is in no way permitted, then neither Moses¹ nor Elijah² nor even the Lord himself³ would have fasted forty days. Indeed by the same reasoning we can also conclude that fasting on the Lord’s Day is not unlawful. Nonetheless, should anyone think that this day ought to be set aside as a day of fast, similar to the fast on Saturday, this person should, and rightly so, be considered as bringing no little harm to the Church. As to those things concerning which the holy Scriptures have decreed nothing as being certain, the custom of God’s people or the teaching of the ancients is to be followed as being the law. […] (2604)

XII.27. […] It is a great offense to fast on the Lord’s Day, especially now after the Manichaean^b heresy has become popular, a heresy which is quite clearly contrary to the Catholic faith and the holy Scriptures. The heretics prescribe that their adherents are to fast on this day. Accordingly, it is considered more horrible to fast on Sunday, except for those wanting to continue fasting beyond a week in order to approach as far as possible a full forty days of fast, as we know some do. […] (2605)

XII.31. The Sabbath followed, the day when Christ’s body rested in the tomb just as God, when fashioning the world, on that day refrained from all activity.⁴ This was the origin of variety in the clothing of the queen [the Church] so that some, especially those in the East, prefer to break the fast on Saturday as a sign of rest; others, like the Roman and various other churches of the West, fast on that day to mark the humiliation of the Lord’s death. But once a year, however, at the Pasch Christians everywhere fast on Saturday, doing so to recall the sorrow experienced by the disciples at the death of the Lord. This practice is observed with the greatest devotion by those who take food on other Saturdays during the year. In this way the sorrow of the disciples is signified on the anniversary day, and the blessing of rest is signified on other Saturdays. Certainly there are two things that motivate us to hope for the happiness of the just and the end of all misery, namely, death and resurrection from the dead. In death we find the repose spoken of by the prophet, “Come, my people, and enter into your chambers and close your doors behind you; hide yourselves for a short while till the Lord’s wrath has passed by.”⁵ In the resurrection happiness is made perfect in the human body and spirit. This is why it was thought that death and resurrection should not be signified by fasting but rather by the joy of taking food, the only exception being the one paschal Saturday on which, as we have said, the sorrow of the disciples was to be signified by a more protracted fast observed in memory of what had taken place. (2606)

XIV.32. As I mentioned above, we do not find in the Gospels or in the apostolic letters, which specifically pertain to the revelation of the New Testament, any command that certain days are to be days of fast. Since this is one of the many things in the robe of the king’s daughter—namely, the Church—concerning which it is difficult to be specific, I will relate to you what most blessed Ambrose,^c the bishop of Milan by whom I was baptized, replied when I asked him about this matter. I was with my mother Monica in that city. Still a catechumen, I had little interest in this question. But for her it was of great concern whether she should follow the custom of her own city and fast on Saturday or follow that of Milan, which permitted the taking of food on this day. To relieve her anxiety, I put the question to the man of God. He said, “What more can I tell her other than what I do?” When I understood this to mean nothing other than a command to partake of food on Saturday since this was his practice, he continued and said, “When I am here, I do not fast on Saturday; when I am in Rome, I do fast. And when you arrive at any church whatever, follow its practice if you do not wish to scandalize or be scandalized.” I passed on this response to my mother, who was satisfied with it. Nor did she hesitate to follow it, something I also do. But since it happens, and especially in Africa, that in one church or in the churches of a region there are some who eat on Saturdays and others who fast, it seems to me that the custom to be followed is that of those in charge of the congregation. Now if you are willing to accept my advice, especially because in this matter, in answer to your question and because of your insistence I have spoken more boldly than was called for, in this regard do not resist your bishop, and without any misgiving or debate follow what he does. (2607)

98-W-5. LETTER 41. TO AURELIUS^†a

I. “Our mouth was filled with joy and our tongue with rejoicing”¹ when your letter informed us that you put into effect, with the help of God’s inspiration, your holy intention concerning all our ordained brethren, and especially concerning the preaching of the presbyters to the people in your presence. […] (2608)

98-W-6. LETTER 54. TO JANUARIUS^††a

I.1. […] Our Lord Jesus Christ, as he said in the Gospel, has subjected us to an easy yoke and to a light burden.¹ Therefore by the sacraments, which are few in number, most easy to obey, and outstanding in meaning, he has joined together the society of his new people; for example: baptism, celebrated in the name of the Trinity; the sharing of his Body and Blood; and whatever else is enjoined in the canonical Scriptures except for what burdened the people of old in accord with their hearts and the times of the prophets—these being found in the five books of Moses. However, the things we observe that have been handed down even though not written and being observed throughout the whole world, these we understand to have been established and approved either by the apostles themselves or by plenary councils whose authority in the Church is most beneficial. Examples would be celebrating each year the Lord’s passion and resurrection, his ascension into heaven, the Holy Spirit’s descent from heaven, and whatever else is observed by the universal Church wherever it has spread. (2609)

II.2. Other practices differ according to places and countries. For example, some fast on Saturdays whereas others do not; some receive in Communion the Lord’s Body and Blood each day whereas others do so only on certain days; in some places no day passes without it [the Sacrifice] being offered; elsewhere it is only on Saturday and the Lord’s Day, and still elsewhere only on the Lord’s Day. As to these and other variable practices, nothing is better for thoughtful and prudent Christians than to do what they see being done by the church where they find themselves. For what is not proven to be contrary to faith or good morals is considered indifferent and is to be followed for the sake of good relations with those among whom you live. (2610)

II.3. I believe you once heard this, but I will now relate it again. My mother Monica, having followed me to Milan, learned that the Milanese church did not observe the Saturday fast. She was disturbed and had doubts in regard to what she should do. Although at the time this was of no concern to me, it was on her behalf that I consulted about the matter with Ambrose of most blessed memory. He answered that all he could teach me was what he himself did because if he knew anything better he would abide by it himself. And when I presumed that he, by reason of his own authority alone, wanted to advise me not to fast on Saturday, he immediately said to me, “When I am in Rome, I fast on Saturday; when I am here, I do not. Now when you arrive at a church, follow its custom if you do not want to scandalize or be scandalized by another.” When I related this to my mother, she gladly accepted it. As for me, I have frequently reflected on this opinion, which I received as if from a heavenly oracle. (2611)

III.4. Suppose someone says that the Eucharist should not be received daily. You will ask, “Why is this?” “Because,” one says, “we are to select those days on which we live more purely and with greater self-restraint in order to approach worthily so great a sacrament, for ‘those who receive unworthily eat and drink judgment unto themselves.’”² Another answers just the opposite, “Surely if the wound of death and the onset of sickness are such that these remedies should be postponed, then by the bishop’s authority one should be removed from the altar in order to do penance and by the same authority to be reconciled. For this is what it means to partake unworthily, namely, if a person were to receive [the Eucharist] at the time when he or she should be doing penance. It is not a matter of one’s own choosing to abstain from or to return to Communion as one so desires. But if one’s sins are not so great as to require excommunication, then such persons should not separate themselves from the daily medicine of the Lord’s Body.” Perhaps someone else will settle this matter more correctly, reminding them that more than anything else they are to remain in the peace of Christ and that each should do what one believes to be his or her duty. Neither of them cherishes less the Lord’s Body and Blood, but each eagerly strives to outdo the other in honoring the Lord’s Body and Blood. […] Some dare not to receive it each day, whereas others dare to do so each day, both acting out of respect. […] (2612)

III.5. Suppose someone on a journey is in a place where the people, observing Quadragesima, customarily refrain from bathing on Thursday and do not continue to fast. “No,” this person says, “I will not fast today.” When asked the reason, the person replies, “Because this is not done in my country.” Now what is this other than attempting to prefer one’s own custom to that of another? For nothing can be read to me from God’s book on this matter; nor can the case be argued by appealing to the full voice of the universal Church; neither can it be shown that others are acting contrary to the faith and that this person is acting in accord with it. Nor that what others are doing violates the best morality and that this individual is observing it. Clearly they violate their own peace and quiet by quarrelling over an unnecessary question. My advice in such matters is that whenever traveling in a foreign country do not refuse to do what is being done there. Or if you are visiting a foreign country where God’s people are greater in number and gather more frequently and more fervently, and, for example, you see the sacrifice offered twice, both morning and evening, on Thursday of the last week in Quadragesima, then upon returning to your own country where it is customarily offered at the end of the day, do not argue that this is wrong and unlawful because you saw something different elsewhere. This is a childish feeling, one to be guarded against in ourselves, to be resisted and corrected among our own. (2613)

V.6. […] You ask, “What should be done on Thursday during the last week of Quadragesima? Is the sacrifice to take place in the morning and again after the meal since it is written, ‘Likewise after supper’?³ Or are we to fast and then offer the sacrifice after supper? Or are we to fast and then eat after the sacrifice, something we ordinarily do?” My answer is that if the authority of the holy Scriptures has determined which of these three practices is to be followed, there would be no doubt that we should follow what has been written. In this case our discussion would not concern what we are to do but on how the mystery is to be understood. Likewise, if the universal Church would practice one of the three, there would be no room for discussion since it would be utterly foolish to discuss what we should do. But since the answer is found neither in the former nor in the latter, namely, neither in Scripture nor in universal practice, it is in the third category where the practice varies according to places and regions. Therefore let each one do what is being done in the church that is visited, for no such practice is contrary to faith or morals or is better than the other. Now if either faith or morals were in question, then we would have to change what is being done wrongly or we would have to initiate what was not being done at all. But to change a custom, even though this be advantageous, disturbs some by its novelty, and so what is not advantageous disturbs unnecessarily and consequently is harmful. (2614)

V.7. It would be erroneous to believe that the custom arose in many places of offering the sacrifice on Holy Thursday after eating because of the words, “And likewise he took the cup after supper”;⁴ for Scripture could have designated as “supper” the meal when they had already received the Lord’s Body, and that it was next when they received the cup, for as the apostle says elsewhere, “When you gather in one place is it not to eat the Lord’s Body?”⁵— here the reception of the Eucharist itself not being called the Lord’s Supper. As to whether we should on that day eat before either offering or receiving the Eucharist, this is what the Gospel says, “When they were eating, Jesus took bread and blessed it.”⁶ Earlier we read, “When evening came, he reclined with the Twelve and ate with them and said, ‘One of you will betray me.’”⁷ Afterwards he instituted the sacrament. And so it is clear that the disciples were not fasting when they received the Lord’s Body and Blood for the first time. (2615)

VI.8. Are we to criticize the universal Church since the Eucharist is always received while a person is fasting? From that time it pleased the Holy Spirit that the Lord’s Body should enter the mouth of the Christian before any other food; accordingly, this custom is observed throughout the world. The Lord gave his Body and Blood after the meal, and yet this does not indicate that the brethren should gather to receive the sacrament after they have dined or eaten, or that they should follow the example of those who, confusing the two meals, were blamed or corrected by the apostles. For the Savior, in order to more fully commend the depth of this mystery, so desired to impress it upon the hearts and memory of the disciples that he made it his last action before leaving them to begin his passion. Therefore he did not command the sequence in which it was to be taken, this being left to the apostles through whom he would arrange everything pertaining to the churches. For had he directed that the Eucharist was to be received after other food, I believe that no one would have altered this practice. […] (2616)

VII.9. But for some, and their reasoning is plausible, on one day of the year, namely, the day on which the Lord instituted his Supper, it is permitted to offer and to receive the Lord’s Body and Blood after they have eaten so that commemoration be more recognizable. However, I think it would be more proper if the sacrifice would take place at such an hour so that those fasting may arrive for the offering after they have eaten, this being at the ninth hour. Wherefore, we do not compel anyone to eat before the Lord’s Supper, nor do we dare censure those who do so. However, I believe this was instituted because many people—in numerous places almost all of them—are accustomed to bathe on this day. Because some continue to fast, the offering takes place in the morning since they cannot endure both fasting and the use of the bath; it is in the evening for the sake of those who are fasting. (2617)

VII.10. Now if you ask me about the origin of the custom of bathing on this day, when I think about it, nothing occurs to me as more likely except that the bodies of those to be baptized, unwashed and dirty throughout Lent, would offend the senses when they approached the font unless they washed themselves previously, on a day chosen because it celebrated the anniversary of the Lord’s Supper. When this was granted to those who were about to be baptized, many others desired to join them by washing themselves and by breaking the fast. […] (2618)

98-W-7. LETTER 55. TO JANUARIUS^†a

I.2. You ask why the anniversary day on which the Lord’s passion is celebrated does not fall on the same day each year as, according to tradition, is true for the day of his birth. You then add, “If it has to do with the Sabbath and the moon, then what significance do these have in this regard?” First, you should remember that the day of the Lord’s birth is not celebrated as a mystery; it is only recalled in memory. And so it was not necessary that the return of the day on which Christ’s birth occurred should be marked by an annual festival. A celebration is sacramental only when what is recalled is so carried out that we understand that something else is signified, something that is to be reverently received. In this way we observe the Pasch, recalling not only what took place, namely, that Christ died for our sins and rose, but also to find a place for the other things that pertain to the Pasch and bear witness to the meaning of the mystery. Since, as the apostle says, “He died because of our sins and rose for our justification,”¹ a certain passing over from death to life is consecrated in the Lord’s passion and resurrection. (2619)

The word pascha is not Greek as is commonly believed; those acquainted with both languages say it is Hebrew, not derived from the Greek word paschein meaning “to suffer” but from “to pass over” from death to life according to the meaning of the Hebrew word, as those familiar with these things can attest. The Lord wished to imply this when he said, “Whoever believes in me will pass from death to life.”² The same evangelist surely wanted to stress this when he—speaking of the Lord who was about to celebrate the Pasch with his disciples and who gave them the sacramental meal—says, “When Jesus saw that the hour had come for him to pass from this world to the Father.”³ Consequently to pass from this mortal life to another life, one that is immortal, is designated in the Lord’s passion and resurrection. (2620)

IX.16. Let us now see why when we celebrate the Pasch we take care that it includes Saturday. This is unique to the Christian religion. The Jews take into consideration only the first month, the new moon from the fourteenth to the twenty-first. Yet at the Passover when the Lord suffered, one day—namely, the Jewish Sabbath—intervened between his death and resurrection. Our ancestors believed that this day should be added so that our festivity might be distinguished from that of the Jews. […] (2621)

XV.27. By the authority of the Holy Scriptures and by the agreement of the universal Church these things, as you know, are celebrated each year at Easter in such a great mystery. Certainly there is no Old Testament commandment as to the precise time for observing the Pasch, only that it be celebrated between the fourteenth and the twenty-first of the first month. From the Gospel, however, it is clear on which days the Lord was crucified, was in the tomb, and arose. The observance of these days was linked together by the councils of the fathers, and so the whole Christian world has been persuaded that the Pasch is to be celebrated in this way. (2622)

XV.28. The forty day fast receives its authority from the Old Testament, from the fast of Moses⁴ and Elijah,⁵ and from the Gospel in which we read that the Lord fasted the same number of days,⁶ thus showing that the Gospel does not differ from the Law and the prophets. The Law is represented in the person of Moses, the prophets in the person of Elias; between them our Lord appeared in glory on the mountain⁷ so that what the apostle said of him might be more evident, “he was testified to by the Law and the prophets.”⁸ Now in what part of the year would the observance of the forty days be better held unless near and adjacent to the Lord’s passion? The fast signifies this toilsome life for which self-control is needed so that we might abstain from friendship with the world, a friendship that never ceases to deceitfully flatter us. It is, to be sure, a friendship that scatters and spreads around us its beguiling pretenses. […] We celebrate the season of the fifty days after the Lord’s resurrection as representing not labor but rest and happiness. For this reason the fast is halted. For this reason we pray while standing, a posture indicating the resurrection. So on all Sundays this usage is observed at the altar. Furthermore, the Alleluia is sung. This shows that our future activity will consist only in praising God, as is written, “Blessed are those who dwell in your house; they will praise you forever.”⁹ (2623)

XVII.32. The observance of Easter and Pentecost is most firmly commended by the Scriptures. Observing the forty days before Easter is confirmed by the agreement of the Church; in like manner the eight days of the neophytes [the newly baptized] are distinct from the others, that is, so that the eighth day coincides with the first. The practice of singing the Alleluia only during the time of Pentecost is not universally observed; elsewhere the Alleluia is sung also on other days, but during Pentecost it is universally sung. On these days and on all Sundays we pray standing; yet I do not know whether this is done all over. However, what the Church follows in this, I have related to you as best I can, and, I believe, what I said is clear. (2624)

XVIII.33. As to the washing of the feet—as the Lord later explained, it is recommended as a sign of the humility he came to teach—the question is at what time is such a great lesson best taught by this action; recommended is this time [Lent] during which its teaching is more religiously suited. Many have not accepted this washing as a custom, for they do not want the washing to appear as belonging to the sacrament of baptism itself; others did not hesitate to revoke it as a custom; still others, in order to place it apart and distinguish it from the sacrament of baptism, chose to have it on the octave day or on the third day of the octave because of the special meaning the number three has in many of the mysteries. (2625)

XVIII.34. Your request that I write something about the different things observed in various places somewhat surprises me since it is not necessary that you know all this. There is also a useful rule to be followed here. It concerns practices not contrary to faith or good morals and having something to contribute to a better life, wherever we see them established or know that they have been established. Not only do we not disapprove of these but eagerly follow them by praising and imitating them unless, due to the weakness of others, we fear that by doing so we cause more harm than good. We should not, however, be deterred from doing this unless a greater good results from our agreeing with those who favor such a practice, but then we run the risk of displeasing those who are against it. This is especially true in regard to what can be defended on the basis of the Scriptures, for example, the singing of hymns and psalms; here we have the example and command of the Lord and the apostles. In regard to this practice, which is useful for piously rousing the mind and igniting the power of God’s love, custom varies. In Africa the members of the Church somewhat lack enthusiasm in this regard; consequently the Donatists^b reproach us because it is with restraint that we sing in church the divine canticles of the prophets; they, on the other hand, incite their intoxications by singing humanly composed pieces as if to the stirring blast of trumpets. But once the people are gathered in the church, is any time more fitting for the singing of holy songs except while someone is reading or teaching or while the presider is praying aloud or while the deacon is calling for common prayer? (2626)

XVIII.35. At other times and when nothing else is happening, I do not see what could be a better, more useful, and holy activity for the Christian assembly. […] (2627)

98-W-8. LETTER 64. TO QUINTIANUS^†a

III. […] Do not harm the Church by reading in the assembly of the people those Scriptures not accepted by the ecclesiastical canon. Using such readings, the heretics, and especially the Manichaeans^b—whom, as I hear, are openly harbored in your area—are accustomed to lead astray those who are not learned. […] I am astonished that someone can be appointed as a reader who has read only once in public, and who has read the noncanonical Scriptures. If because of this he is considered to be an ecclesiastical reader, then what has been read is considered to be ecclesiastical; if, however, these writings are not ecclesiastical, no matter who reads them in church, then such a person is not an ecclesiastical reader. […] (2628)

98-W-9. LETTER 71. TO JEROME^††a

III.5. There was a bishop, one of our brethren, who introduced into his church the reading of your translation of the Scriptures. Reading from the prophet Jonah he chanced upon a passage that you translated quite differently from what was long embedded in the senses and memories of all who were present, different from what was chanted by so many generations. There was such a great uproar in the congregation, especially among the Greeks who were complaining and accusing the translation as being false. And so the bishop—it was in the town of Oea^b—had to ask the Jews for their opinion. These, whether from ignorance or malice, responded that what was found in the Hebrew books was correct in the Greek and in the Latin taken from it. What more can I say? The man was forced to correct your presumably mistranslated word, wishing not to remain without a congregation, something he narrowly avoided. And so it seems to us that in some cases you also could have been mistaken. […] (2629)

98-W-10. LETTER 82. TO JEROME^†a

XIV. […] I would like You to instruct me as to whether a holy person coming from the east would be guilty of pretense if, upon arriving in Rome, he or she fasted on each Saturday except on the day when the Easter Vigil is held. Now if we say that this fasting is wrong, we will condemn not only the Roman church but also many other churches, both those close by and those somewhat far off where this same custom is followed and continues. If, however, we should judge it wrong not to fast on Saturday, then how rashly do we reproach so many churches in the East and those in a large part of the Christian world! […] (2630)

98-W-11. LETTER 98. TO BONIFACE^††a

II. An infant brought to be made holy through baptism can be reborn by the action of another’s will; this is done through the one Spirit by whom the infant is reborn. It is not written, “Unless one is reborn from the will of the parents or by the faith of the sponsors or of those doing the baptism,” but, “Unless one is reborn of water and the Spirit.”¹ Water is an outward sign of grace; the Spirit, working internally and giving the benefit of grace, breaks the bond of sin, restores natural goodness, and brings about rebirth in the one Christ to the person born from the one Adam. Consequently, the regenerating Spirit is common both to the parents who present the infant and to the infant who has been presented and is reborn. […] Thus a child, born from the flesh of its parents, can be reborn by the Spirit of God so that the bond of sin contracted from them is cancelled. But a child, having once received the grace of Christ, can lose it only by its own sinfulness if later on in life it turns bad. For then the child will have its own sins, sins not removed by being reborn but needing to be cured through other means. (2631)

V. […] Children are presented for receiving spiritual grace not so much from those whose hands carry them—although from these if they are good and faithful—as from the whole community of the holy and faithful. It is correctly understood that the children are brought by all who agree to the children being presented and through whose holy and personal love they are assisted in receiving the Holy Spirit. The whole Church, our mother, which exists in the holy ones, presents them because the whole Church gives birth to each of its members. […] (2632)

VI. […] You notice that many children are not presented for baptism by their parents but by various others just as the children of slaves are sometimes brought by their masters. And every now and again when the parents have died, their children are brought to be baptized by those who by doing so are able to show compassion toward them. Also, there are the children who have been cruelly abandoned so that they might be raised by others, at times by holy virgins who present them for baptism, virgins who neither have had nor contemplate having children of their own. […] (2633)

VII. […] When parents present their children for baptism, do they not act as sponsors [fidedictores] and respond on their behalf? Do they not state that the children will do something which at present they are incapable of even understanding, or, even if they can believe that their thoughts in this regard are hidden? For we interrogate those who present the children and ask, “Does this one believe in God?” Now even though the child at such an age does not know whether God exists, the parents reply, “He or she believes.” In like manner answers are given to each of the other questions. […] (2634)

IX. When the Pasch is drawing near, we often say in ordinary speech that we will celebrate the Lord’s passion tomorrow or on the day after. We do this even though the Lord suffered many years ago, doing so only once. Certainly on the Lord’s Day we say, “Today the Lord has risen” even though any number of years have passed since he did so. Is anyone so foolish as to accuse us of lying when we speak in this fashion because we name these days according to their resemblance to the days on which the events themselves actually occurred? Even though it is not the very same day when something happened, it is like this day in regard to the passage of time; we say that the event itself occurred on such a day because of the celebration of the mystery, even though the event itself took place much earlier. Was Christ not immolated only once in his person and yet is sacrificed in the mystery for the people not only during all the paschal solemnities but every day? Does a person, upon being questioned, lie when responding that Christ is being sacrificed? For if the sacraments do not bear a certain likeness to the events of which they are the sacraments, certainly they would not be sacraments. It is from this likeness that they generally receive their names. Therefore just as in a certain way the sacrament of Christ’s Body is the body of Christ, and the sacrament of Christ’s Blood is the blood of Christ, so the sacrament of faith is faith. To believe is nothing other than to have faith. This is why when on behalf of a child not yet possessing the disposition of faith the answer is given that the child believes; this means that he or she believes because of the sacrament of faith, and that the child is converted to God because of the sacrament of conversion; the very response here also pertains to the celebration of the sacrament, as the apostle wrote in regard to baptism, “We are buried with Christ through baptism unto death.”² The apostle does not say, “We have signified being buried,” but “We are buried with.” Therefore in naming a sacrament of such a great reality, he used a word that describes the reality itself. (2635)

98-W-12. LETTER 149. TO PAULINUS^†a

II.12. It is clearly most difficult to make distinctions in Paul’s writing to Timothy where Paul says, “First of all I desire that there be entreaties, prayers, intercessions, and thanksgivings.”¹ In Greek these words can be distinguished one from another, and there are few translators among us who are careful enough to render them correctly and wisely. Here is how you quoted Paul: “I beg [obsecro] that entreaties [obsecrationes] be made.” Yet the apostle, writing in Greek, did not use the same word, for instead of the Latin obsecro [I beg] he used the Greek parakalo [I urge]. And where our Latin has obsecrationes [entreaties], the apostle used deēsis [petitions]. Other manuscripts, including our own, have deprecationes [petitions] rather than obsecrationes [entreaties]. Most Latin manuscripts have the following three words: orationes [prayers], interpellationes [intercessions], and gratiarum actiones [thanksgivings]. (2636)

II.13. Should we try to discern these specific meanings according to the idioms of the Latin language, we will insist on what we know, such as it is. Yet I will be surprised if we hold strictly to the meaning and usage of the Greek way of speaking. Many among us believe that precatio [prayer] and deprecatio [petition] have the same meaning, and that this is generally true in common usage. Those who speak Latin with more precision use the word precatio [prayer] when requesting good things; they use the word deprecatio [petition] when asking that evil be averted. They say that precari [to pray] means to request good things by praying and that imprecari [to imprecate], which in common speech means maledicere [to curse], signifies warding off evil through prayer. But may we rather follow present-day usage. Whether we have precationes [prayers] or deprecationes [petitions], which the Greeks call deēseis, let us not believe we have to make a correction. Truly it is very difficult to distinguish what we call orationes [orations], known by the Greeks as proseuchas, from preces [prayers] or precationes [petitions]. That some manuscripts do not have orationes [orations] but adorationes [adorations] because the Greek does not have euchas but proseuchas should, I believe, be considered a weak translation since it is generally known that proseuchas is the Greek for orationes [orations]. Certainly to pray is different from to adore. And so in Greek we do not find this verb but another where we read, You will adore the Lord your God,² and I will adore at your holy temple,³ and the like. (2637)

II.14. Where our manuscripts have the word interpellationes [intercessions], your manuscripts have, I believe, postulationes [petitions]. What in Greek is one word, namely, enteureis [intercessions], has been translated in one of two ways: by some as postulationes [petitions] and by others as interpellationes [intercessions]. As you certainly know, interpellare [to intercede] is different from postulare [to petition]. For we do not usually say, “They intercede to petition,” but “They petition to intercede.” Yet when we use a word with a closely allied meaning, one that aids understanding, we should not find fault with this. Scripture says that our Lord Jesus Christ intercedes for us.⁴ Can he really intercede for us and not also petition on our behalf? Surely the word “intercession” was used because he petitions. This is clearly stated of him elsewhere, “If anyone sin, we have an advocate with the Father, the just Jesus Christ; he intercedes for us on behalf of our sins.”⁵ Perhaps your manuscripts in that section concerning the Lord Jesus do not have “intercedes for us” but rather “petitions for us.” Yet the Greek word here translated as “intercessions” and which you have quoted as “petitions” is the same word found elsewhere where Scripture says, “He intercedes for us.” (2638)

II.15. Since the person who petitions prays, and since the person who prays also petitions, and since the person who intercedes with God does so in order to pray and petition, what does the apostle mean when he employs these terms in such a way that we cannot overlook a difference of meaning? Now if you exclude a word’s general meaning and follow the usual manner of speaking, one and the same thing is understood whether you use the word precatio or oratio, whether interpellatio or postulatio. If you want to look for a special meaning for each of these actions, you will find it difficult to do so with any precision. Much can be said here concerning which there can be no objection. (2639)

II.16. For me, I prefer to understand these words as does the whole Church, or almost the whole Church: precationes being the prayers we offer in celebrating the mysteries before what is on the Lord’s table is blessed; orationes are the prayers said when the offerings are blessed, sanctified, and broken to be shared; and almost every church concludes this whole petition with the Lord’s Prayer. The origin of the Greek word helps us understand this: Scripture rarely employs the word euchē to mean “prayer”; but usually and much more often a “vow” is called euchē, and prosauchē, the word used in the section we are considering, is always called “prayer.” As mentioned earlier, some of the less learned, looking at proseuchē, insist on translating it not as oratio [prayer] but as adoratio [adoration] which in Greek is more often proskunēsis. But since oratio [prayer] is sometimes called euchē in Greek, proseuchē was considered to be “adoration.” Yet, as I said, if Scripture usually employs the word euchē to designate a votum [vow], and if we understand oratio in its general meaning as “prayer,” then what is said when we offer what is vowed is more aptly called “prayer,” namely, prossuchē. All that is offered to God is offered as a vow, especially the sacrifice of the holy altar since this sacrament shows forth our greatest vow by which we pledge to remain in Christ, to remain within the Body of Christ. The outward sign here is that we, being many, are one bread, one body.⁶ Therefore at the sanctification and at the preparation for distribution, the apostle has properly desired that proseucha, that is, orationes [prayers], be offered or, as some of the less learned have translated it, adorationes [adorations]. This means “as a vow,” which Scripture more customarily calls euchē. Interpellationes [intercessions], however, or postulationes [petitions] according to your manuscripts—occur when the people are blessed. For then the bishops, as advocates and by the imposition of the hand, offer those under their protection to the most merciful Power. When these things have been completed and when all have shared in such a great sacrament, the “thanksgiving” concludes everything, “thanksgiving” being the word the apostle recommended to us last. (2640)

98-W-13. LETTER 153. TO MACEDONIUS^†a

III.6. As to those whose sins are public, once they have been freed from your severe sentence, we remove them from the fellowship of the altar so that by doing penance and by punishing themselves they might be able to placate him whom they have despised by their sins. Those who truly repent do nothing other than not allowing the evil they have done go unpunished. […] (2641)

III.7. Evil, however, at times makes such advances among people that even after they have done penance and after they have been readmitted to the altar, they commit either similar sins or more serious ones. Yet God sees to it that the sun rises upon them,¹ giving them no less than previously the most lavish gifts of life and health. Although that same opportunity of penance is not again granted in the Church, God, however, has not forgotten to be patient with them. […] It may be a very careful and wholesome provision that an opportunity for humble penance is given only once in the Church so that this medicine, becoming common, be less profitable for those who are weak; now it is more effective in that it is held in greater respect. […] (2642)

98-W-14. LETTER 158. EVODIUS TO AUGUSTINE^†a

II. He [the son of Armenus of Melonita] desired to “depart and to be with Christ,”¹ something that was granted to him. For sixteen days he was sick at his parents’ house. […] When death was approaching, he began to sign himself on the forehead and then while he was lowering his hand to do the same on his mouth, his soul, which had truly been daily renewed, left the house of clay.² […] We provided funeral rites that were sufficiently respectful and fitting for such a great soul; for three days we joined together in praising the Lord through hymns, and on the third day we offered the sacraments of Redemption. (2643)

98-W-15. LETTER 185. TO BONIFACE^††a

X.45. Although the Church determined that no one, after doing penance for a serious sin, should be received among the clergy or should return to or remain in the clerical state, this was not done out of any despair of being forgiven but for strict disciplinary reasons. Otherwise, there will be an argument against the keys given to the Church, the keys concerning which we read, “Whatever you loose on earth will be loosed in heaven.”¹ Yet it could happen that after sins are detected, a heart puffed up by hope for ecclesiastical advancement might undergo penance in a spirit of pride. Thus it was decided that a person who did penance for serious sin could not become a member of the clergy so that, all hope of ecclesiastical honor being removed, the remedy of humility might be greater and more true. Nonetheless, holy David did penance for his serious sins and continued to retain his honorable rank.² And blessed Peter, having wept bitterly and repenting for having denied the Lord, continued to remain an apostle.³ But we should not think that the care taken in later times was unprofitable. Salvation not being diminished, something was added to humility. […] (2644)

98-W-16. LETTER 211. TO A CONVENT OF CONSECRATED VIRGINS

This letter contains the text of what is called the Rule of Saint Augustine. See WEC 3:98-V.

98-W-17. LETTER 228. TO HONORATUS^†a

VIII. Do we not recall […] how such a great assembly of people, both male and female and of all ages, is accustomed to gather in the church, with some earnestly requesting baptism, others reconciliation, and still others asking to do penance, all seeking consolation and strength through the celebration of the sacraments? Now if ministers are not present, how great is the ruin that attends those who leave this life being neither reborn nor freed from their sins? Furthermore, how great is the sorrow of the other faithful who will not share eternal life with them! […] Yet if ministers are present, assistance is given to all by virtue of the power of the Lord: some are baptized, some are reconciled; none are deprived of sharing the Lord’s Body; all are consoled, edified, and urged to petition God. […] (2645)

98-W-18. LETTER 258. TO MARCIANUS^††a

V. That this may be so, I urge your Gravity and Prudence to receive the sacraments of the faithful; this is proper for someone your age and is, I believe, fitting for the way you are living. Recall what you said to me when I was about to depart. You quoted a line from a comedy by Terence which is most useful and fitting: “This day, beginning another life, requires a new way of acting.”^b Now if you were truthful in saying this, and I have no reason to doubt otherwise, you are already leading a life that renders you worthy to receive the forgiveness of sins by means of saving baptism. […] I desire to learn that you have enrolled or are soon to enroll among the competentes. […] (2646)

98-W-19. LETTER 265. TO SELEUCIANA^†††a

II. When it is said that Peter did penance, we must take care not to confuse Peter’s penance with what is done by those who are properly called penitents today. Who could endure our believing that the first of the apostles is counted among such penitents? […] (2647)

IV. […] When we read that some members of Christ’s body, which is the Church,¹ belong to the kingdom of heaven, we should understand this as applying only to those who have been baptized, except perhaps also to those who, afflicted by great suffering and not desiring to deny Christ, were killed before being baptized. Here suffering substitutes for baptism. […] (2648)

VI. What you wrote in your letter, namely, that he [Novatian^b] believes that the apostles gave penance rather than baptism, is not clearly expressed. For if by “rather than baptism” he means that sins are remitted through penance, then he is somewhat correct in what he says. Such penance can be useful if one has sinned after being baptized. Yet he denies that penance can take place after baptism since he says, as you have written, that penance can only occur before baptism. And so when we understand him as saying that the apostles gave penance “rather than baptism,” he intends to say that they gave it before baptism, and that those to whom it was given were not afterwards baptized because for them penance took the place of baptism, something I have never heard any Novatian say. […] (2649)

VII. People do penance before baptism for their past sins so that they may also be baptized, as is written in the Acts of the Apostles when Peter told the Jews, “Do penance and may each of you be baptized in the name of the Lord Jesus Christ, and your sins will be forgiven you.”² People also do penance if after baptism they sin so as to merit excommunication and afterwards reconciliation, as they do in all the churches; these are properly known as penitents. […] (2650)

VIII. There is also the penance performed almost daily by the good and humble members of the faithful; here we strike the breast while saying, “Forgive us our sins as we forgive those who sin against us.”³ We do not wish to be forgiven for what we certainly know was forgiven in baptism; and yet we desire forgiveness for those sins which, although small, frequently crawl their way into our human weakness and which, if gathered together against us, would so weigh us down and oppress us as one great sin would do. What difference does it make to a shipwrecked person whether the ship is submerged and destroyed by one large wave, or whether the water gradually creeps into the hold and through negligence is disregarded and thought little about so that the water fills up and sinks the ship? This is why we stand guard by means of fasting, almsgiving, and prayer. When we pray, “Forgive us our sins as we forgive those who sin against us,”⁴ we show that we have sins to be forgiven, and by these words we humble our souls and do not cease to do what can be called daily penance. […] (2651)

98-W-20. LETTER 28. TO NOVATUS^†a

II. […] Unless I am mistaken, I recall once writing that these minutes [of the Council of Carthage in 411] were to be solemnly read annually during Lent when those fasting would have time to listen. This is zealously done by the church at Carthage, by our church, and by other churches. Would that this custom be followed throughout all Africa. We have also written a book concerning these minutes. Once the minutes are read, my book is read and the people listen with the greatest pleasure. If you do not yet have a copy of my book, you really should obtain it. (2652)

III. Among us these readings are not read from the step [gradus] used by the reader for the canonical Scriptures which are rightly read from such a place; the readers read the minutes and my book without taking off their albs [casulae] and sitting when they wish, doing so where those desiring to sit can easily hear them as if this were all taking place privately at home. Yet it occurs in church where many people of both sexes can listen till the hour when the divine readings are heard and the mysteries are customarily celebrated. (2653)

98-X. Sermons

Augustine was not only a gifted but also a prolific speaker, regularly preaching at least twice a week and at times even more than once a day. A number of his sermons are actually books in themselves; others have been grouped together under special titles, for example, his Exposition of the Psalms. Still others appear under the simple heading “Sermons.” It is the latter that are quoted here.

Although one may surmise that most of Augustine’s “sermons” are no longer extant, it has been estimated that well over a thousand compositions attributed to him have been published, many unfortunately being unauthentic or doubtful. One of the earliest collections of these pieces is that of the French Benedictines of St. Maur, whose edition contains 363 sermons. Subsequently other sermons and collections of sermons have been published.^a

Scholars believe that some of the texts that have come down to us are the result of various scribes or notarii transcribing Augustine’s preaching.^b

98-X-1. SERMON 17. ON PSALM 49:5^†a

V. […] We have sinned; let us reform. Life has not yet ended; the day has not yet come to a close; death has not yet occurred. Do not despair—this would be even worse—because for these human and bearable sins, being as frequent as they are less serious, God has established in the Church times for requesting mercy, for daily medicine, when we say, “Forgive us our sins as we forgive those who have sinned against us.”¹ With faces washed by these words, let us approach the altar so that with clean faces we might share in the Body and Blood of Christ. (2654)

98-X-2. SERMON 49. ON MICAH 6:6–8^††a

VIII. The catechumens were dismissed after the sermon. The faithful remained. […] (2655)

98-X-3. SERMON 51. ON THE AGREEMENT OF MATTHEW AND LUKE REGARDING THE LORD’S GENEALOGY^†††a

I. […] Beloved, you remember how in the morning of the Lord’s birth I postponed solving the question that I proposed. I did so because many people had joined us for the obligatory celebration of that day even though the word of God usually bores them. But now, as I believe, only those who desire to hear this word have gathered. Consequently we speak not to inattentive hearts, not to disdainful souls. For me your anticipation is a prayer. There is more. The day of the public games has scattered many from here. […] (2656)

98-X-4. SERMON 56. ON MATTHEW 6:7–13^{††††a}

VII.11. […] We have been baptized, and yet we are debtors. Not because we still possess what was forgiven in baptism but because, as we continue to live, we contract what is to be daily forgiven. Those who are baptized and die ascend from the font without debt, leave without debt. Those who are baptized and remain here on earth contract by reason of their human weakness something whereby, even if one is not shipwrecked, there is need to pump out the water; if this does not happen, then little by little the water enters and sinks the ship. To pump out the water is to pray this prayer. However, we should not only pray but also bestow alms: when we pump out the water we work with our hands together with our voices. We utilize our voices when we say, “Forgive us our sins as we forgive those who sin against us.”¹ We use our hands when we do this: “Break your bread for the hungry and take into your home the homeless person.”² “Shut up alms in the heart of those who are poor, and they will pray for you to the Lord.”³ (2657)

98-X-5. SERMON 57. ON MATTHEW 6:9, 13^†a

VII. […] The faithful are well aware that there is also a spiritual food, which you also will know and will receive from God’s altar. It will be the daily bread so necessary for this life. Will we receive the Eucharist when we come to Christ and begin to rule with him forever? Therefore the Eucharist is our daily bread; but let us receive it so that not only our stomach but also our soul is refreshed, for the power we find there is unity: gathered together into his Body, we are made his members; we are what we receive. Then it indeed becomes our daily bread. And what I am handing over to you is daily bread; and the readings you hear each day in church are daily bread; also the hymns that you hear and sing. These are necessary as we journey on. […] (2658)

98-X-6. SERMON 58. ON MATTHEW 6:9–15^††a

I. You have already recited back the creed [symbolum] which summarizes all that we believe. […] So also imprint this prayer [the Lord’s Prayer] upon your minds since you will recite it back within a week. As to those of you who failed to do well when reciting back the creed, you still have time to learn it by heart because on Saturday, in the presence of all who will be listening, you will recite it back, namely, on the Saturday when you will be baptized. A week from today you will give back the prayer [the Lord’s Prayer] which you have received today. (2659)

XII. […] After you have been baptized, you are to say this prayer [the Lord’s Prayer] every day. It is said daily at God’s altar and the faithful listen to it. And so I have no fear that you will not remember it word for word because whoever among you cannot do this perfectly will eventually do so by hearing it each day. (2660)

XIII. On Saturday when by God’s goodness we will keep vigil, you will repeat back the creed, not the Lord’s Prayer. For unless you know the creed well, you do not hear it said every day by the people in church. So once you have learned it, say it each day so that you do not forget it; say it when you rise, when you prepare for sleep; return the creed, return it to the Lord. […] (2661)

98-X-7. SERMON 67. ON THE WORDS OF MATTHEW’S GOSPEL 11:25^†a

I. As the Gospel was being read, we heard the Lord Jesus, rejoicing in the Spirit, say, “Father, Lord of heaven and earth, I confess to you, for you have hidden these things from the wise and the prudent and have revealed them to the childlike.”¹ Let us now piously consider these words of the Lord, doing so as is proper and with diligence. When we hear the word “confession” in the Scriptures, we should not necessarily understand this to be the confession of a sinner. There is a special reason for reminding you of this since as soon as the words “I confess” were said by the reader, there followed the sound of you striking your breast upon hearing the Lord saying, “Father, I confess to you.” You beat your breast at the word “confess.” Now what does it mean to “beat the breast” other than to show what lies hidden in the heart and to reprove hidden sin by a visible gesture? Now why did you do this except that you heard, “Father, I confess to you”? You heard “I confess” but did not consider who it is that confesses. So now pay attention. If Christ said I confess—Christ who is sinless—then confession is not a word used only by the sinner but also at times by the one who offers praise. Therefore when we say “We confess,” we are either praising God or accusing our very selves. Religious is each confession, either when you blame yourself, you who are not sinless, or when you praise him who cannot sin. (2662)

98-X-8. SERMON 94 A. ON THE TEXT “THE TIMES ARE FULFILLED AND…”^††a

III. […] I presume that every person in this assembly who is listening to me believes in the Gospel. There are also many listeners who have not as yet become members of the faithful through baptism; they remain catechumens, not yet born but already conceived. And yet when or how would they have been conceived in mother Church’s womb unless they had been signed with some sacrament of faith? […] (2663)

IV. […] If you desire to become a member of the faithful, repent! Those approaching baptism come by way of penance, for unless they reprove their old way of life through repentance, they will be unable to arrive at a new life by being enrolled among the competentes. […] As you have heard, [the people on Pentecost], being not yet baptized, were instructed to come to baptism by means of repentance. So it is that I say the same to the catechumens. […] (2664)

98-X-9. SERMON 125. ON JOHN, CHAPTER 5^†a

IX. […] And so we fast forty days before the Pasch. This is a sign of our burdensome life where in labor, hardship, and self-restraint we fulfill the Law. After the Pasch, however, we celebrate the days of the Lord’s resurrection, a season signifying our own resurrection. Fifty days are celebrated because a denarius is added as a reward to the forty, this equalling fifty. Why a denarius as a reward? Have you not read that those who were brought into the vineyard, whether at the first hour, the sixth hour, or at the last hour, could receive only a denarius?¹ We arrive at the number fifty when a reward is added to what we deserve. For then we will be able to do nothing other than to praise God. We will sing Alleluia throughout these days, for Alleluia means praise of God. In this our mortal weakness, during this time of forty days, as if before the resurrection, may we lament with prayers so that in the future we may give praise. Now is the time of longing; then will be the time to embrace and enjoy. May we not become weak during the time of forty days so that we may rejoice during the season of fifty days. (2665)

98-X-10. SERMON 132. ON THE WORDS OF JOHN’S GOSPEL^††a

I. […] Those who already eat the Lord’s Body and drink his Blood should reflect on what they eat and on what they drink so that, as the apostle says, they do not eat and drink judgment unto themselves.¹ Let those who do not yet eat and drink hasten, as invited guests, to the banquet. During these days the teachers feed you, Christ feeds you every day, his table is set before you. Why, O hearers, do you see the table and not come to the banquet? Perhaps just now, when the Gospel was read, did you say in your hearts, “We thought about what he said, ‘Truly my flesh is food, and my blood is true drink.’”² How is the Lord’s body eaten and the Lord’s blood drunk? Now what does he mean? Who has closed the door so that you do not know this? It is covered with a veil but if you wish, it will be revealed. Hasten on to your profession of faith and you will resolve the matter. For the faithful already know what the Lord Jesus meant. You, however, being called a catechumen and a hearer, are deaf. For the eyes of your body are open because you hear the words that are spoken; but the eyes of your heart remain closed because you do not understand what is said. I just speak the truth, I do not give arguments. Behold, the Pasch is near. Enroll your names for baptism. (2666)

98-X-11. SERMON 142 A. ON THE WORDS OF THE APOSTLE^†a

I. […] According to church custom and regulations the bodies of deceased catechumens are not to be buried with those of the faithful. No exceptions are allowed. […] The merits of the deceased, you see, depend not on those with whom their bodies lie buried but on the state of their souls. […] (2667)

98-X-12. SERMON 159. ON THE WORDS OF THE APOSTLE^††a

I. […] Heaven will not allow petition, only praise. Why not petition? Because nothing is lacking there. What we have to believe here below, there we will see. What we here hope for, there we will possess. What we here seek, there we will obtain. In this life there is no perfection, something the holy martyrs have obtained. And so there exists an ecclesiastical rule, one known by the faithful, that when the names of the martyrs are read at God’s altar, we do not pray for them. We do, however, petition for the other deceased who are remembered there. It is wrong to pray for a martyr to whose prayer we should commend ourselves. (2668)

98-X-13. SERMON 162 C. ON THE WORDS OF THE APOSTLE TO THE GALATIANS WHERE PAUL REBUKES PETER^†††a

II. “A bishop, therefore, is to be irreprehensible.”¹ Now if a bishop is to be irreprehensible, is it right that a Christian be reprehensible? The word “bishop” comes from the Greek episkopos, in common speech translated as “superintendent” or “overseer.” I am a bishop, and yet with you I am a Christian. Our particular name comes from overseeing; our common name, the name we all share, comes from the anointing. […] (2669)

98-X-14. SERMON 172. ON THE WORDS OF THE APOSTLE^{††††a}

II. […] There can be no doubt that the deceased are assisted by the prayers of holy Church, by the salutary sacrifice, and by almsgiving; these are expended on behalf of their souls so that the Lord will treat the deceased with more mercy than their sins deserve. This is the tradition received from the fathers. This is what the whole Church does for those who have died in the communion of the Body and Blood of Christ, when they are named at the proper place in the sacrifice, and when the sacrifice itself is also offered for them. […] (2670)

98-X-15. SERMON 176. ON THE THREE READINGS OF THE APOSTLE^†a

II. […] What about small children who are ill with the sin of Adam? These are carried to the church, and if they cannot run to the church with their own feet, they do so with the feet of others in order to be cured. Mother Church lends them the feet of others so that they come by the feet of others, so that they believe with the hearts of others, so that they confess with the tongues of others. […] (2671)

98-X-16. SERMON 198. ON THE CALENDS OF JANUARY^††a

I. Brethren, since, as we see, you have gathered today as for a solemn feast, doing so in larger numbers than usual, I urge you to remember what you have just sung so that your voices may not resound strongly while your hearts remain silent. May you eagerly shout out to God what you have sung for each other’s ears. This is what you sang, “Lord, our God, save us, gather us from among the nations that we may praise your holy name.”¹ And if the pagan feast that is today observed by worldly and carnal joy, by the sound of foolish and most evil songs, by wicked festivities and dances, if the things the pagans do today displease you, then you will be gathered from among the pagans. (2672)

II. […] In order to follow your Redeemer who purchased you with his blood, do not mix with the pagans by imitating their practices and deeds. They give new year’s gifts; you should bestow alms. They are summoned by impure songs; you should be summoned by the words of the Scriptures. They hurry off to the theater; you should hasten to church. They become drunk; you should fast. If you are unable to fast today, then at least eat with moderation. If you do this, you will truly sing “Lord our God, save us from among the pagans.”² (2673)

XI. My dear brothers and sisters, omit everything that can cause the pagans to jeer at us. Enter the church in such a fashion as not to give the pagans an excuse for staying away. Our purpose in coming to church is, you see, so that we may gather as brothers and sisters since the temple for prayer is found within you. Clean the place where you pray, and you will be heard. Surely if we keep clean the visible place where we pray—doing so not to please God’s eyes since God sees all things just as he created all things—but so that your eyes not be offended and your attention be distracted, how much more should you keep clean your hearts where and with which you pray to God? […] Imagine that a heavy weight is to be moved and what is known as a chantey is being sung. Now wouldn’t the just voices of all the men singing and pulling together in order to sustain the movement and rhythm of their shared endeavor not arouse even your own weak power so that you also desire to take hold of the rope and enjoy participating in this work? […] (2674)

IL. […] Christ is the one true mediator […] to whom our prayers are directed although in the Church’s worship our prayers are addressed to the Father. […] (2675)

L. Formerly it was customary that only one priest was anointed; now all Christians are anointed. (2676)

LI. […] The name of Christ comes from the chrism, from the anointing. But Christ’s body is the Church. For this reason all Christians are anointed. This takes place in a sacrament which is known to the faithful but concealed from the rest. (2677)

98-X-17. SERMON 213. ON HANDING OVER THE CREED^†a

VIII. “I believe in the forgiveness of sins.” If this forgiveness were not found in the Church, there would be no hope. If it were not in the Church, there would be no hope for a future life and eternal freedom. We thank God for having given this gift to the Church. Behold, you are about to approach the holy font where you will be renewed by the baptismal water, by the salutary bath of rebirth; ascending from that bath, you will be without sin. All past sins are there washed away. Your sins were like the Egyptians who pursued the Israelites but only as far as the Red Sea.¹ And why only this far? As far as Christ’s font, which is consecrated by his cross and blood. That which is red, makes red. Do you not see how the part [blood] of Christ becomes red? Ask the eyes of faith. If you see a cross, also look at the blood. If you look at what hangs there, also look at what flows down from there? The side of Christ was pierced by a lance,² and the price of our redemption flowed down. Thus baptism is signed with the sign of the cross, that is, the water in which you were made wet and which, as it were, you passed through in the Red Sea. Your sins are now your enemies. They follow you, but only as far as the Red Sea. Upon entering the water, you escape; they will be destroyed just as the Israelites escaped over dry land while the waters submerged the Egyptians. What does Scripture say? “Not one of them remains.”³ Whether your sins be many or few, whether they be great or small, not the least of them has remained. But since we are to live in this world where no one is sinless, so the forgiveness of sins is found not only in the washing of holy baptism but also in the Lord’s Prayer which is said each day and which you will receive in a week’s time. In this prayer you will find, as it were, your daily baptism. So you are to thank God who has given this gift to his Church. It is this we profess in the creed when we add “the forgiveness of sins” to “the Holy Church.” (2678)

98-X-18. SERMON 214. ON HANDING OVER THE CREED^†a

I. […] The creed strengthens you in what you should believe and in what you should confess so that you may be saved. Surely what you will receive in a brief form, things to be committed to memory and professed by your mouth, are neither new nor unfamiliar, for you are accustomed to hear them variously proposed in the holy Scriptures and in sermons given in church. But gathered together and summarized in a certain order so that your faith may be built up, these truths are handed on to you so as to help you prepare yourselves for your profession and so that your memory may not be burdened. It is what you are to faithfully retain and recite back from memory. (After this introduction the whole creed is to be said without any words of explanation: “I believe in God the Father almighty” and all that follows. You are aware that the creed is not customarily written down […].) ^b (2679)

98-X-19. SERMON 216. TO THE COMPETENTES^††a

I. […] May all of us, according to our calling by the Lord, run after him and follow in his footsteps; may no one look back. The truth, which can neither deceive nor be deceived, openly declares, “No one who puts a hand to the plow and looks back is fit for the kingdom of heaven.”¹ Truly the name you bear, competentes, shows that you desire this kingdom, that you are approaching it with all that is in you. For what else does competentes mean unless it is those who are asking together? Consider the words condocentes, concurrentes, considentes: do they not mean anything else other than those “teaching together,” “running together,” “sitting together”? And so the word competentes was formed to show that these persons are together seeking one and the same thing. […] (2680)

98-X-20. SERMON 218. CONCERNING THE LORD’S PASSION ON THE DAY OF PREPARATION^†a

I. The Passion of him whose blood has washed away our sins is solemnly read and solemnly celebrated. By this annual observance our memories are more joyfully renewed, and by this large gathering of people our faith is more clearly illuminated. And so the solemnity itself requires that we preach to you about the Lord’s passion. […] (2681)

XIV. His side, pierced by a lance, issued forth blood and water upon the ground. Surely these are the sacraments that formed the Church. […] (2682)

98-X-21. SERMON 219. DURING THE PASCHAL VIGIL^††a

The blessed apostle Paul, urging us to imitate him, also mentions—among numerous other manifestations of his power—”many sleepless nights.”¹ How much more eagerly should we keep watch during this vigil which is, as it were, the mother of all holy vigils, a vigil during which the whole world is awake. […] Let us watch and pray so that we may celebrate this vigil both internally and externally. May God speak to us in his readings. May we speak to God in our prayers. If we obediently listen to God’s words, he whom we petition will dwell among us. (2683)

98-X-22. SERMON 220. DURING THE PASCHAL VIGIL^†††a

Brethren, we know and most firmly continue to believe that Christ died but once for us. […] As the apostle says, “He was handed over for our sins, and he arose for our justification.”¹ As you know so well, this took place only once. And yet as the years pass, the solemnity is repeated even though so many voices from Scripture truly declare it has happened only once. Nonetheless, truth and solemnity are not opposed to each other so that one is telling lies whereas the other is speaking the truth. For what truth says actually took place only once, the solemnity renews what is often celebrated by pious hearts. Truth reveals what happened as it happened; the solemnity, however, does not permit what once happened to pass away, not by repeating it but by celebrating it. And so “Christ our Pasch has been sacrificed.”² Surely he died but once; yet he dies no more since death will have no further dominion over him.³ Therefore according to the voice of literal truth, we say that the Pasch occurred but once and will happen no more; according to the language of solemnity, however, we say that the Pasch will be celebrated each year. It is in this way that we, I believe, should understand the psalm, “Our inner thoughts will give you thanks, and the memorial of our inward thoughts will keep a feast to you.”⁴ Unless thought committed to memory what is said to have taken place in time, afterwards it would find no traces once time had passed. Therefore human thought, seeing what really takes place, praises the Lord. But traces of thought, which are found in the memory, do not cease to celebrate the anniversaries of the feasts lest thought be considered ungrateful. It is to this understanding that the solemnity of this night pertains, where by keeping vigil we, as it were, re-enact in thought the Lord’s resurrection, which we acknowledge occurred historically only once. (2684)

The proclamation of historical truth has instructed us well. Therefore may we not neglect this solemnity and become irreligious. This celebration has rightly made the present night famous throughout the world. It shows who Christians are; it confounds the darkness of the Jewish people; it overthrows the idols of the pagans. (2685)

98-X-23. SERMON 221. DURING THE PASCHAL VIGIL^†a

[…] My brothers and sisters, we should, therefore, keep vigil since Christ remained in the tomb till this very night. He did this so it would be during this night that the resurrection of his body would take place, a body once marked on the cross and now worshiped in heaven and upon earth. We consider this night as being part of the following day, namely, the Lord’s Day. It is clear that the Lord had to rise during the night since his resurrection gave light to our darkness; nor was it insignificant that just a little time ago we sang, “You, Lord, my God will light my lamp, you will give light to my darkness.”¹ […] (2686)

[…] Why, then, do Christians keep vigil on this yearly feast? This is the greatest time for us to keep vigil. […] This night’s vigil is such that it alone, among all the others, can use the common name “vigil” as its own proper name, being simply called “the vigil.” […] (2687)

98-X-24. SERMON 223. DURING THE PASCHAL VIGIL^††a

I. […] By the brightness of their garments these infantes,^b whom you see wearing white robes externally and who have been cleansed internally, show forth the splendor of their minds when in darkness they were weighed down by the night of their sins. […] (2688)

II. Do not be surprised at the large number of bad Christians who fill the church, who share at the altar, who loudly praise the bishop or presbyter when he preaches about good morals. […] (2689)

98-X-25. SERMON 224. ON THE PASCH^†a

IV. O baptized ones, listen to me. All who have been reborn through Christ’s blood, hear me. I beseech you through the name that was invoked over you, through the altar you approached, through the sacraments you received, through the future judgment of the living and of the dead. I ask you, I obligate you by the name of Christ that you do not imitate those whom you know to be as I described [those refusing to reform], but may his sacrament remain in you, the sacrament of him who did not wish to descend from the cross but desired to rise from the dead. (2690)

98-X-26. SERMON 227. ON THE PASCH^††a

I remember my promise—for I promised you who have been baptized—a sermon that would explain the table of the Lord’s sacrament, which you can now see and at which you shared last night. You should know something about what you received, what you will receive, and what you ought to receive each day. The bread that you see upon the altar, the bread when consecrated by the word of God, is the Body of Christ. The cup, or rather what the cup contains, when sanctified through the word of God, is the Blood of Christ. Through these Christ the Lord desired to entrust us with his Body and with his Blood, which he shed for the forgiveness of sins. If you receive them in a fitting manner, then you are what you have received, for the apostle says, “We though many are one bread, one body.”¹ This is how he explained the sacrament of the Lord’s table: “We though many are one bread, one body.”^b The bread tells you how much you should love unity. Was the bread made from one grain? Were there not many grains of wheat? But before they came together to form the loaf of bread, they were separate grains; they were united by means of water after being somewhat crushed. For unless wheat is ground and moistened with water, it will hardly attain the form of bread. So you also were ground, as it were, by the humility of fasting and the sacrament of exorcism. Then baptism by water took place, and you were moistened so that you could become bread. But bread cannot exist without fire. And what does fire represent? It is chrism. For the sacrament of the Holy Spirit is the oil that feeds our fire. […] (2691)

When you gather at church, put aside silly tales and attend to the Scriptures. We are your books. Therefore listen and see how on Pentecost the Holy Spirit will come, showing itself in tongues of fire. The Spirit will inspire the love by which we are to long for God, to show disdain for the world, to burn our straw, and to purify our hearts like gold. Therefore the Spirit, the fire, comes after the water, and you are made into the bread [which is the Body of Christ]. In a certain way unity is consequently signified. You now have the sacraments [the parts of the Eucharist] in the order [of their celebration]. First, after the prayer, you are admonished to lift up your hearts, as is fitting for the members of Christ, for if you have been made Christ’s members, where then is your head? Members have a head. If the head had not gone before, the members would not follow. Where has our head gone? What did you recite back in the creed? “On the third day he rose from the dead, ascended into heaven, and sits at the right hand of the Father.” And so our head is in heaven. This is why when “Lift up your hearts” is said, you respond, “We have [lifted them up] to the Lord.” And since this lifting up is a gift of God and so that you do not attribute it to your own strength, merits, and labors, the bishop or the presbyter who is offering goes on to say—after the people have replied, “We have lifted them up to the Lord”—“Let us give thanks to the Lord our God” because we have indeed lifted up our hearts. Let us give thanks because if God did not make it possible for us to do this, then our hearts would remain here on earth. This is what you affirm when you say, “It is right and just that we give thanks to him who caused us to lift up our hearts to our head.” (2692)

Then after the sanctification of God’s sacrifice, because God desired that we ourselves be his sacrifice—something made clear when the sacrifice was first instituted—and because the sacrifice is to be a sign of what we are, then when the sanctification is completed, we say the Lord’s Prayer, which you have received and recited back. Immediately afterwards occur the “Peace be with you” and the holy kiss that Christians share with one another. This is a sign of peace; what the lips indicate should take place within, namely, as your lips draw near to those of your brothers or sisters, so may your heart not be far from theirs. These mysteries, therefore, are great, very great. Do you want to know the manner in which they are commended? The apostle says, “Whoever eats the Body of Christ or drinks the cup of the Lord unworthily will be guilty of the Lord’s Body and Blood.”² Now what does it mean to receive unworthily? It is to do so with derision, with contempt. Just because you can see something does not mean that it is of little value. What you can see will pass away. Yet the invisible that is signified will not pass away but remain. Behold it is received, eaten, consumed. Is Christ’s Body ever consumed? Is Christ’s Church ever consumed? Are Christ’s members ever consumed? By no means! Here they are washed, there they will be crowned. Therefore what is signified will remain forever, even though it seems to pass on. Consequently receive in such a way that you might ponder, that you might have unity in your hearts, that you might always lift up your hearts. May your hope not be upon earth but in heaven; may your faith be strong in God; may it be acceptable to God. Because here on earth you believe what you do not presently see, you will see it there where you will ever rejoice. (2693)

98-X-27. SERMON 228. ON THE PASCH^†a

I. After all that took place last night, I will not long detain you since even though the spirit is willing, the flesh remains weak. Nonetheless, I should say a few words. These days, days after the passion of our Lord God and days on which we sing the Alleluia, we celebrate as joyful feasts till Pentecost when the Holy Spirit, as promised, was sent from heaven. Of these days the seven or eight that now concern us are devoted to explaining to the infantes the sacraments they received. Those who just a short time ago were called competentes are now called infantes. They were called competentes because they were beating against their mother’s womb seeking to be born; they are now called infantes because those who were previously born to the world are now born to Christ. […] (2694)

98-X-28. SERMON 230. DURING THE DAYS OF EASTER^††a

[…] Let us put into practice what we have sung to the Lord. […] If you live well, then you are what you sing. […] (2695)

98-X-29. SERMON 231. DURING THE DAYS OF EASTER^†††a

I.1. During these days we customarily read about the resurrection of our Lord Jesus Christ, doing so from all the books of the holy Gospel. […] (2696)

98-X-30. SERMON 232. DURING THE DAYS OF EASTER^{††††a}

VII.7. Yesterday I warned you and today I am again warning you that Christ’s resurrection exists within us only if we live well, only if our former evil life has died and our new life increases each day. Many penitents are present here; when hands are laid upon them the line is very long. “Pray, O penitents,” and they leave in order to pray. I examine the penitents and I find them living badly. In what way are they repenting of what they are continuing to do? If they are repenting, they should not act in such fashion. And if they do so act, then their name is a misnomer, then their sin remains. Some have on their own sought to be penitents. Some, excommunicated by me, have returned to the penitential state from which they do not want to emerge. It is as if they themselves have chosen this state. And so what should be a place of humility becomes one of iniquity. I am talking to you who are called penitents and yet are not. I am talking to you. “What should I say to you? Can I praise you? No, in this I do not praise you.”¹ I only lament and bewail. (2697)

98-X-31. SERMON 243. DURING THE DAYS OF EASTER^†a

IX.8. […] These holy days, celebrated after the Lord’s resurrection, stand for our future life after our own resurrection. Just as the forty days before the Pasch signify our toilsome life in this mortal time of hard labor, so these joyful days represent the future life where we will reign with the Lord. We already have the life signified by the forty days before the Pasch. We do not have the life signified by the fifty days after the Lord’s resurrection, but we hope for it and by hoping we love it; and in that love God, who promised all this, is praised. These praises are the Alleluia. For what is the Alleluia? The word is Hebrew, Alleluia, Praise God. Allelu- means “praise”; Ia means “God.” And so with the Alleluia we sound our praise of God, and we urge each other to do likewise. With harmonious hearts we praise God better than with the strings of the cithara; we sing Alleluia. […] (2698)

98-X-32. SERMON 252. DURING THE DAYS OF EASTER^††a

IV. […] Is it not true that those who fill the theaters also fill the churches? And what they seek in church by their unruly conduct, is it not what they seek in the theater? […] My brothers and sisters, do you not recall what we experienced in this very city, what I so clearly recall, what risks we encountered when God expelled rowdy celebrations from this basilica? […] (2699)

IX. Can it be just an accident that the days we are now celebrating are fifty in number? It is not without reason, my brothers and sisters, that the Church, following an ancient traditional custom, sings the Alleluia throughout these fifty days. Alleluia means “Praise God.” Therefore to us who are toiling it signifies that we have attained rest. Once we arrive at that rest after this period of labor, our only task will be to praise God. The Alleluia will be all we have to do. Now what is the meaning of Alleluia? It means “Praise God.” Who can unceasingly praise God other than the angels? They do not suffer hunger, thirst, sickness, or death. We also have sung the Alleluia. It was sung here early this morning; and when we were present, we also did so. We are reached by the aroma of divine praise and that rest, and yet for the most part our mortality presses us down. We are worn out from speaking, and so we wish to rest our body; and if the Alleluia would be sung for a long period of time, then the praise of God would become a burden for us due to the very weight of our bodies. Yet after the toil of this world the Alleluia will be repeated continuously. And now what, my brothers and sisters? May we sing it as vigorously as we can so that we might sing it forever. Then the Alleluia, that is, the praise of God, will be our food, the Alleluia will be our drink, the Alleluia will be our repast, the Alleluia will be our total joy. […] (2700)

X. Why are fifty days celebrated in this mystery? As the Acts of the Apostles testifies, the Lord spent fifty days with his disciples after the resurrection. When forty days had passed, he ascended into heaven, and ten days later sent the Holy Spirit. When the apostles were filled with the Holy Spirit and once “they all had come together, they spoke in tongues.”¹ While proclaiming God’s word with great courage, they did those wonderful works which we, reading about and believing, cherish. He spent forty days on earth with his disciples.² It is only the Lord, Moses, and Elijah whom we find fasting for forty days.³ The Lord as the Gospel, Moses as the Law, and Elijah as the prophet: because the Law and the prophets bear witness to the Gospel.⁴ Therefore when our Lord desired to show his glory upon the mountain, he stood between Moses and Elijah.⁵ Being in the middle, he was ablaze with honor; on each side giving testimony were the Law and the prophets. The number forty represents the present age in which we forever toil. […] (2701)

98-X-33. SERMON 254. DURING THE DAYS OF EASTER^†a

IV.5. The forty days before the Pasch represent the age of human sorrow and lament. The fifty days signify the days that will come, days of joy, rest, happiness, eternal life, the eternal kingdom, all that is not yet. On these days God is praised. We are being shown the two ages: one before the Lord’s resurrection, the other after his resurrection, one in which we presently live, the other in which we hope to live. We observe and possess the time of sorrow signified by the forty days. Through the Alleluia we observe the time of joy, of rest, and of the kingdom, the age which these days represent, and yet we do not possess the praises. But now we sigh for the Alleluia. What does Alleluia mean? It means “Praise God.” But we do not yet possess the praises. During these days after the resurrection God’s praises are celebrated in the church because after our resurrection we will be perpetually giving praise. The Lord’s passion stands for the present time in which we now weep. […] (2702)

98-X-34. SERMON 255. DURING THE DAYS OF EASTER^†a

I. Because the Lord desired that we visit you during this time during which the Alleluia is sung, we should say something about it. May I not bore you by saying what you already know, namely, that we sing the Alleluia every day and that we delight in doing so. You are aware that the word “Alleluia” means in Latin Laudate Deum, and by this word, with voices resounding together and hearts in agreement, we urge one another to praise God. Only those who do not displease God praise God without fear of any kind. And certainly during this time of journey we sing Alleluia so that we may be comforted on the way; at present the Alleluia is the song of a person on a journey; nonetheless, we are traveling down a toilsome path toward that peaceful country where, once we have put aside all our cares, nothing will remain except the Alleluia. (2703)

98-X-35. SERMON 256. DURING THE DAYS OF EASTER^††a

I. It has pleased our Lord God that we, being physically present here, joined you in singing to him the Alleluia, which in Latin is Laudate Dominum. And so, my brothers and sisters, let us praise the Lord with our lives and tongues, hearts and mouths, voices and actions. It is in this way that God wishes the Alleluia to be sung to him so that there be no discord among those giving praise. And so may our tongue be in harmony with our life, our mouth with our conscience. May our voices, I say, agree with what we do so that our good voices may not give testimony as to evil deeds. O happy is the Alleluia in heaven where the angels are God’s temple. For the highest agreement exists among those who praise where there is peaceful rejoicing among those who are singing; where there is “no law among the members opposing the law of the mind”;¹ where there is no strife of human desire to threaten the victory of love. Even though we are still beset with cares, let us sing the Alleluia so that being free from all worries we may sing it in heaven. […] (2704)

III. […] O happy Alleluia there [in heaven]! O peaceful Alleluia! O Alleluia without an adversary! Where there will be no enemy! Where no friend is lost! In that place God will be praised. Here God is praised but by those who have worries; there by the untroubled. Here by those who will die; there by those who will live forever. Here in hope; there in actuality. Here on a journey; there in one’s own country. Therefore, my brothers and sisters, let us sing not for the pleasure of rest but for relief of toil. Just as travelers are accustomed to sing, so you are to sing, but keep on moving. Lighten the burden by singing. Do not love laziness. Sing and make progress, advance in goodness. […] (2705)

98-X-36. SERMON 260 A. ON THE SUNDAY AFTER EASTER^†a

I. I speak to you as if to “newborn infants,”¹ as “children of Christ,”² as new offspring of the Church. You are the grace of the Father, proof of the mother’s fecundity. All of you who stand in the Lord are a holy offering, a new colony of bees, the flower of our honor, the fruit of our labor, “our joy and our crown, all you who stand fast in the Lord.”³ I speak to you using the words of the apostle: “Behold, the night has advanced, the day approaches. Throw off the works of darkness, and put on the arms of light. Walk properly as in the day, not in orgies or drunkenness, not in debauchery and licentiousness, not in contention and rivalry, but put on the Lord Jesus Christ, and provide not for the desires of the flesh”⁴ so that your actions be clothed with him whom you have put on in the sacrament. “For you who have been baptized in Christ have put on Christ. There is no Jew or Greek. There is neither slave nor free man, neither male nor female, for all are one in Christ Jesus.”⁵ (2706)

Such is the power of the sacrament, for it is a sacrament of new life, a life that now begins with the forgiveness of all past sins and will be perfected in the resurrection of the dead. “For you are buried with Christ unto death so that just as Christ rose from the dead so might you be able to walk in newness of life.”⁶ Now you walk by faith, still in the mortal body⁷ and estranged from the Lord, but he is for you a sure way,⁸ he to whom you are going, Jesus Christ who deigned to become human for our sake. He has laid up much sweetness for those who fear him;⁹ this he will make known to all who hope in him, perfecting it so that what we now possess in faith we will actually receive. […] (2707)

II. “Having these promises, my brothers and sisters, let us cleanse ourselves from all defilement of the flesh and spirit, perfecting holiness in the fear of God.”¹⁰ “I ask that you walk in a way worthy of the vocation by which you have been called, with all humility of soul and meekness, supporting one another in love, carefully observing unity of spirit in the bond of peace.”¹¹ From where have we received this pledge? There are those who have put on Christ only in the sacrament and remain naked in terms of what they believe and do. Many heretics possess the sacrament of baptism but not the fruit of salvation nor the bond of peace. As the apostle said, “They have the appearance of religion but reject its power.”¹² Either enrolled by deserters or being deserters themselves, they bear the mark of the good king in a flesh that has been condemned and say to us, “If we are not believers, then why don’t you baptize us? If we are already members of the faithful, then why do you inquire about us?” It is as if they had not read about Simon Magnus, who was baptized and to whom Peter, nevertheless, said, “You have no share or lot in this faith.”¹³ So it can happen that a person receives the baptism of Christ and still does not possess faith or the love of Christ; one can have received the sacrament of holiness and yet not be counted among the holy ones.¹⁴ Nor in regard to the sacrament itself does it matter if a person has received the baptism of Christ in a place where Christ’s unity is nonexistent. If some who are baptized in the Church desert the Church, they will lack holiness of life but not the sign [signaculum] of the sacrament. Since the sacrament is not given to those who return to the Church, it cannot be shown that it was lost when these people departed the Church. Even though a deserter is no longer a member of the army, he still remains marked as a soldier of the king. If he then signs another with the same sign, he does not make this person a comrade-in-arms but a companion-in-punishment. If, however, he should return to the army and the other person joins him, then, the royal severity being placated, the former would be forgiven and the latter would be accepted. For both of them the fault is corrected, the penalty is remitted, peace is given; for neither of them is the sign repeated. (2708)

III. They [the heretics] should not say to us, “What can you give us since we have already been baptized?” They do not know what they are saying since they do not even wish to read what the holy Scripture testifies, namely, that within the Church, that is, within the communion of Christ’s members, many of those baptized in Samaria were merely baptized, not having received the Holy Spirit till the apostles came to them from Jerusalem;¹⁵ on the other hand, Cornelius and those with him merited to receive the Holy Spirit before receiving the sacrament of baptism.¹⁶ In this way God taught that the sign of salvation is one thing, salvation itself is another; the form of godliness is one thing, the power of godliness is another. “What,” they say, “can you give us if we have already been baptized?” O sacrilegious vanity to think nothing of Christ’s Church, to which they do not belong, so that they believe they receive nothing when united in communion with it. May Amos the prophet say to them, “Woe to those who regard Sion as nothing.”¹⁷ “What will I receive,” he says, “if I have already been baptized?” You will receive the Church of which you are not a member. You will receive unity, which you do not have. You will receive peace, which you do not have. […] (2709)

IV. Devout children, Catholic members, you have received not a different baptism but a baptism for a different end, not unto punishment but unto life, not unto destruction but unto salvation, not unto damnation but unto honor, for you have also received “the unity of the Spirit in the bond of peace.”¹⁸ My desire and hope—my exhortation and prayer—is that the unity you have received may be integrally preserved and that by moving forward you may attain greater things. Today is the octave day of your new birth. Today the sign [signaculum] of faith is completed in you. […] By his resurrection Christ consecrated the Lord’s Day, which is the third day after the day of his passion; it is both the eighth day and the first day of the week. You have received the pledge of the Holy Spirit, if not in fact then surely in hope because you have received the sacrament of what has been pledged. “If you have risen with Christ, seek the things that are above where Christ is, sitting at the right hand of the Father. Seek the things that are above, not those upon the earth. For you have died and your life is hidden with Christ in God. When Christ, who is your life, will appear, then you also will appear with him in glory.”¹⁹ (2710)

98-X-37. SERMON 262. ON THE LORD’S ASCENSION^†a

III. On this day, namely, the fortieth day after his resurrection, the Lord ascended into heaven. […] Behold, this day is celebrated throughout the whole world. (2711)

98-X-38. SERMON 272. ON THE LAST DAY OF PENTECOST^††a

[…] What do you see? It is bread and a cup. This is what your eyes tell you. Yet what your faith demands is that you believe the bread to be Christ’s Body and the cup to be his Blood. Surely this is a summary which perhaps suffices for faith, but faith desires instruction. The prophet says, “Unless you have believed, you will not understand.”¹ For you can tell me, “You have known in advance that we believe. Now explain so that we may understand.” […] He [the Lord Jesus] is sitting at the right hand of the Father. How, then, is this bread his Body? And the cup—or its contents—how can this be his Blood? These, my brothers and sisters, are called mysteries [sacramenta] because in them one thing is seen, another is understood. What is seen has a material appearance; what is understood brings forth spiritual fruit. Therefore, if you desire to understand the Body of Christ, listen to the apostle who tells the faithful, “Now you are the Body of Christ and its members.”² If, therefore, you are the Body and the members of Christ, your mystery is placed on the Lord’s table; you receive your own mystery. Respond “Amen” to what you are, and by responding you give your assent. You hear “The Body of Christ” and you respond “Amen.” Be a member of Christ’s Body so that your Amen may be true. Why in bread? So that we may bring nothing of our own here, let us listen to the same apostle who says about this sacrament, “We though many are one bread, one body.”³ Understand and rejoice: unity, truth, godliness, love. “One bread.” Who is this one bread? “Many are one body.” Further reflect on the fact that the bread is made from many grains, not from one grain. When you were exorcised, you were, so to speak, ground in a mill. When you were baptized, you were, so to speak, mixed together like dough. When you received the fire of the Holy Spirit, you were, so to speak, baked. Be what you can see, and receive what you are. […] (2712)

98-X-39. SERMON 284. ON THE FEAST OF THE MARTYRS MARIANUS AND JAMES^†a

V. My brothers and sisters, are we to be surprised that you know where the names of the martyrs are recited? The Church does not pray for them. Rightly does the Church pray for the other deceased who are asleep; it does not pray for the martyrs but rather commends itself to their prayers. […] (2713)

98-X-40. SERMON 293 A. ON THE NATIVITY OF SAINT JOHN THE BAPTIST^††a

XVI. […] A drunkard now baptizes; it is a mystery. A heretic has baptized—it is a mystery. The gift of baptism is given by almighty God. Clearly if someone baptized in the name of Donatus, this baptism would have to be repeated. Yet if I find there the baptism of Christ, if I recognize the words of the Gospel, if I see there the image and mark of my king, then even if you deserted […], you can be forgiven, yet your mark cannot be changed. (2714)

98-X-41. SERMON 294. ON THE FEAST OF THE MARTYR GUDDENS^†††a

I.2. They [the Donatists] concede that babies are to be baptized. So the question dividing us from them is not whether babies should be baptized but why babies should be baptized. As to what they concede, we indeed agree with them: there should be no doubt that babies are to be baptized. (2715)

II. […] We hold that the only way for babies to be saved and to obtain eternal life is baptism in Christ. They, however, hold that babies are to be baptized for the sake of the kingdom of heaven and not for the sake of salvation or eternal life. […] (2716)

XIII.14. […] What place do you give to baptized babies? Surely they rank among believers. This is why baptized babies are called the “faithful” according to the ancient, canonical, and well-founded practice of the Church. It is in such a way that we inquire about them: “Is this baby a Christian?” “Yes, a Christian” is the response. “Are you a catechumen or a member of the faithful?” “One of the faithful.” […] (2717)

98-X-42. SERMON 301 A. ON THE SOLEMNITY OF THE HOLY MACCABEES^†a

VIII. […] “I am,” someone says, “a catechumen.” You’re a catechumen? A catechumen. Now do you have one forehead that has received the sign of Christ, and another that you carry to the theater? So you want to go there? Well, change your forehead and go. Since you cannot change your forehead, then don’t destroy it. The name of God is invoked over you, Christ is called over you, God is invoked over you, the sign of the cross is traced and formed upon your forehead. […] (2718)

98-X-43. SERMON 302. ON THE SOLEMNITY OF THE MARTYR LAWRENCE^††a

I. Today we observe the feast of the blessed martyr Lawrence. We listened to the readings suitable for this holy solemnity. We heard them, and we sang them, and with the greatest attention we listened to the reading of the Gospel. […] (2719)

98-X-44. SERMON 303. ON THE FEAST OF THE MARTYR LAWRENCE^†††a

I. Today is the martyrdom of blessed Lawrence. It is a well-known feast in Rome but not here. I see before me only a small group of people. Just as the glory of Rome cannot be concealed, so the crown of Lawrence cannot be hidden. Yet I just don’t understand how it can escape the attention of this great city. And so you, few in number, will hear only a short sermon since we cannot preach at length due to the heat and due to my bodily fatigue. […] (2720)

98-X-45. SERMON 304. ON THE SOLEMNITY OF THE MARTYR LAWRENCE^†a

I. […] In that church [at Rome] Lawrence carried out the diaconal office. There he ministered the most holy Blood of Christ; there he poured out his own blood for the name of Christ. […] (2721)

98-X-46. SERMON 305 A. ON THE SOLEMNITY OF THE MARTYR LAWRENCE^††a

I. […] A most solemn day shines forth in Rome where it is celebrated by a large crowd of people. Although physically apart from them, we join them as we are present in spirit with our brothers and sisters in one body and under one head. A martyr’s memory is observed not only where the martyr’s body rests. Devotion to the martyr is fitting all over. The body is located in one place, but the martyr’s soul lives triumphant with the one who is everywhere. […] This type of festival of all the glorious martyrs was established in the Church so that we, who have not actually witnessed their suffering, might by observing the feast be brought near to them through faith. Perhaps if the anniversary were not repeated, their memory would disappear from human hearts. There cannot be fervent solemnities of all the martyrs in all places since no day would lack such a solemnity. Throughout the year hardly a day can be found on which martyrs have not been crowned in various places. But if more fervent solemnities of this kind were continuously observed, then boredom would set in; an interval between solemnities results in a certain eagerness. May we not only listen to what has been prescribed, but may we also look ahead to what has been promised. When the solemnity of a martyr is observed, may we so prepare our hearts that we may not fail to follow that martyr’s example. (2722)

IV. Now let us reflect on the children of those who have been slain and on the children of those who have done the slaying. You see many hastening to the tombs of the martyrs where they bless their cups and then return saturated. Looking closely, you will find them to be among the persecutors of the martyrs. On their account we have confusion, quarrels, dancing, all types of excesses hated by God. Now that the martyrs have already achieved victory, their persecutors cannot assault them with stones, and yet they do so with their [drinking] cups. Who were they, and whose children were they, whose dancing was forbidden near the tomb of the holy martyr Cyprian? Surely they were dancing there; they were making merry there. […] The children of the martyrs offer praise; the persecutors dance. The children of the martyrs sing hymns; the persecutors engage in feasting. […] (2723)

98-X-47. SERMON 311. ON THE FEAST OF THE MARTYR CYPRIAN^†a

II.5. In the Gospel the Lord says, “We have sung for you, and you have not danced.”¹ […] In this of all places is anyone allowed to dance while the psalms are being sung? There was a time, and not that many years ago, when the bold rowdiness of dancers invaded even this holy place wherein lies the body of such a blessed martyr. To repeat, it was here, as many among you who are old enough may recall, that dancers engaged in their deadly lawlessness. All during the night there was the singing of godless songs with people dancing to the singing. […] (2724)

98-X-48. SERMON 315. ON THE SOLEMNITY OF THE MARTYR STEPHEN^††a

I. The first reading told you how blessed Stephen along with six others—Stephen being the seventh—was made a deacon and gained his heavenly crown. […] It is indeed difficult to obtain the stories of the other martyrs in order to read them on their feastdays. Stephen’s passion, however, is found in a canonical book since the Acts of the Apostles is part of the scriptural canon. According to the Church’s custom we read this book beginning with Easter Sunday. […] (2725)

98-X-49. SERMON 324^†††a

[…] A certain woman lost her sick son who, still an infant at the breast, was a catechumen. […] Full of confidence, she picked up the dead child and hurried off to the shrine of the blessed martyr Stephen and began to plead for her son […] who came back to life. […] She immediately took him to the presbyters. He was baptized, sanctified, anointed, hands were laid upon him, and when all the mysteries [sacramenta] were completed, he was taken to heaven. […] (2726)

98-X-50. SERMON 325. ON THE FEAST OF THE TWENTY MARTYRS^{††††a}

I. […] You should especially remember that by reason of these solemnities we do not confer any new honor upon the martyrs. They do not need our festivities since they are now in heaven where they rejoice with the angels. And yet they also rejoice with us if we imitate them, not honor them. If we honor them but do not imitate them, then we do nothing other than somewhat flatter them. So the reason the feasts of the martyrs have been established in Christ’s Church is that the assembly of Christ’s members may be encouraged to imitate his martyrs. This and this alone is the only value in having such festivities. […] (2727)

98-X-51. SERMON 326. ON THE FEAST OF THE MARTYRS^†a

I. The solemnity of the most holy martyrs causes us to rejoice even more than customary. We do so because the martyrs passed from this land of toil to the place of rest. They did so not by dancing but by prayer; not by drinking but by fasting; not by brawling but by suffering. […] (2728)

98-X-52. SERMON 336. ON THE DEDICATION OF A CHURCH^††a

I. This great assembly of people has gathered for the dedication of this house of prayer. This being a house of prayer, we ourselves are the house of God. Now if we are the house of God, we are now being built up so that at the end of the world we may be consecrated. To construct a building involves hard work; to dedicate it involves rejoicing. […] “Sing to the Lord a new song; sing to the Lord, all the earth.”¹ Where the psalm says “new song,” the Lord said “new commandment.” What is a new song unless it is a new love? Singing is what a lover does. The voice is that of the singer; the devotion is that of a holy love. (2729)

98-X-53. SERMON 342^†††a

1. […] We have to preach about the evening offering where we sang as we prayed “May my prayer be like incense in your sight; may the lifting up of my hands be an evening sacrifice.”¹ When we pray, we see the man; when we extend our hands we acknowledge the cross, which is the sign we bear on our foreheads, the sign by which we are saved. […] (2730)

98-X-54. SERMON 352^{††††a}

III.8. I still have to say a few words about the third type of penance so that with the Lord’s assistance I may fulfill my promise and carry out what I proposed. Being a grave and more serious type of penance, it is for those who are properly called penitents in the Church; these are not allowed to share in the sacrament of the altar lest by receiving unworthily they eat and drink judgment unto themselves.¹ This penance is serious, for the wound is serious: perhaps adultery has been committed; perhaps murder; perhaps some sacrilege. The matter is grave; the wound is grave, lethal, deadly. But the healer is all-powerful. […] (2731)

III.9. The pagans are accustomed to reproach Christians, doing so because of the Church’s institution of penance; and it is against several heresies that the Catholic Church holds on to the truth of doing penance. There have been those who said that penance was not to be granted for certain kinds of sins; these people were excluded from the Church and ended up as heretics. Holy Mother Church does not lose heart over certain sins committed by its members. And so the pagans are, as it were, insulting us, not knowing what they are talking about since they have not as yet come to the word of God which makes “eloquent the tongues of infants.”² “You,” they say, “make people sin when you promise them pardon upon their doing penance. This is laxism, not education.” […] They say that we grant people permission to sin because we offer penance. But if admittance to penance were closed, then would not sinners all the more pile up sin upon sin since they all the more despair of being pardoned? […] (2732)

98-X-55. SERMON 374^†a

XXIII. […] The one who altered the route taken by the Magi now also changes the lives of sinners. It is his manifestation in the flesh—called “Epiphany” in Greek—that all those who have been “justified in the Spirit”¹ are today celebrating in common this solemnity. […] (2733)

98-X-56. SERMON 392^††a

V.5. […] Those who know that I am aware of their sins should refrain from Communion so that they not be rejected from the sanctuary. As to those whose sins I have no knowledge of, I summon them to God’s judgment. They also are to do penance. […] (2734)

99. POSSIDIUS

A friend and fellow community member of Augustine (WEC 3:98) in Hippo, Possidius (ca. 370–ca. 440) became, after 397, bishop of Calama in Numidia. His biography of Augustine, to which he attached a listing (incomplete) of Augustine’s writings, was based on his personal memories as well as the resources found in the library at Hippo. According to some this informative and reliable life was written between 432 and 437; others believe the date of composition should be placed between 431 and 439.

CPL no. 358 * Bardenhewer (1913) 4:428, 441, 443, 445 * Bautz 7:862–63 * Quasten 4:345, 356 * CATH 11:669 * CE 12:318 * DCB 4:445–46 * DictSp 12.2:1997–2008 * DPAC 1:890–96 * DTC 12.2:2657 * EC 9:1838 * EEC 2:705 * EEChr 2:936 * LTK 8:453 * NCE 11:630–31 * NCES 11:553–54 * ODCC 1312 * PEA (1894) 22.1:860–61 * PEA (1991) 10:217

99-A. Life of Augustine^†

XXXI. To be sure, that holy man [Augustine] enjoyed a long God-given life during which for seventy years—nearly forty of them as a priest and bishop—he served the interests and well-being of the holy Catholic Church. In his conversations with us he used to say that praiseworthy Christians and priests ought not depart the body without doing a worthy and fitting penance even after receiving baptism. This he performed during his last illness when he commanded that the few penitential psalms of David should be written out. While on his sickbed he looked at the pages placed on the opposite wall and read them, doing so with constant and copious tears. So that no one divert him from what he wanted to do, about ten days before he died he requested that we not allow anyone to visit him except at the hours when the doctors came to examine him or when food was brought to him. We carried out his request, and so there was time for prayer. Up to his final illness he incessantly preached God’s word in church, doing so eagerly, forcefully, with soundness of mind and good judgment. All the members of his body being unimpaired, his sight and hearing remaining strong, and while we were present and looking on, he, as is written, “slept with the fathers, well-nourished in a good old age.” The Sacrifice was offered to God, and he was buried in our presence as we prayed for the repose of his body. […] (2735)

100. ARNOBIUS “THE YOUNGER”

Perhaps born in Africa, Arnobius “the Younger” (to distinguish him from Arnobius of Sicca who flourished in the third–fourth century) was a monk living in Rome during the fifth century. Few biographical details are known.

CPL nos. 239ff. * Altaner (1961) 546 * Altaner (1966) 459 * Bardenhewer (1908) 604 * Bardenhewer (1910) 456 * Bardenhewer (1913) 4:603–6 * Bardy (1930) 55–58 * Bautz 1:231 * Labriolle (1947) 2:658–60 * Labriolle (1968) 427–28 * Quasten 4:567–69 * Steidle 159 * Tixeront 279–80 * CATH 1:853 * CHECL 259–61 * DCB 1:167–69 * DHGE 4:547–49 * DPAC 1:379–80 * DTC 1.2:1986–87 * EC 1:2010–11 * EEC 1:82 * EEChr 1:120 * LTK 1:1020–21 * NCE 1:844 * NCES 1:718 * ODCC 109 * PEA (1894) 2.1:1207 * PEA (1991) 2:22

G. Morin, “L’anamnèse de la messe romaine dans la première moitié du Ve siècle,” RB 24 (1907) 404–7. * G. Morin, “Etude d’ensemble sur Arnobe le Jeune,” RB 28 (1911) 543–90. * B. Amat, “Testimonianze di Arnobo Afro sulle assemblee liturgiche agli inizi del sec. IV,” EphL 98 (1984) 513–25.

100-A. Commentaries on the Psalms^†

This work, in which everything is interpreted as referring to Christ and the Church, is dedicated to Leontius (ordained to the episcopacy ca. 454), the bishop of Arles, and to Rusticus (d. ca. 461), the bishop of Narbonne.

100-A-1. ON PSALM 110

[…] In the assemblies of the holy ones Psalm 110 praises the Lord’s wondrous deeds, namely, his nativity, passion, resurrection, and ascension into heaven. […] (2736)

100-A-2. ON PSALM 148

[…] By the sound of this psalm we throughout the whole world daily call upon all that is in heaven and on earth to praise and bless God, doing so as soon as dawn begins to break. […] (2737)

101. VICTOR OF VITA

Victor was born ca. 429/430 in the town of Vita in the northern African province of Byzacenea.

The second half of the fifth century was a period of trial for the Catholics of northern Africa since the Arian Vandals were overrunning not only Italy (Rome was sacked in 455) but also Africa. It was a time of political, cultural, and social upheaval as well as one of religious persecution brought on by the heretic invaders: the Catholic clergy were exiled, churches and other buildings were confiscated, orthodox worship was forbidden.

Victor, a priest living in Carthage, has left us, despite his partisan perspectives and often misunderstandings, a most informative description of the trials endured by orthodox Christians during these terrible years.

The date of his death is unknown; some conjecture ca. 486 or later.

CPL nos. 798ff. * Altaner (1961) 587 * Altaner (1966) 488–89 * Bardenhewer (1908) 614–15 * Bardenhewer (1910) 530–31 * Bardenhewer (1913) 4:550–52 * Bautz 12:1351–55 * Jurgens 3:281–82 * Labriolle (1947) 2:691–93 * Labriolle (1968) 443–44 * Steidle 184 * Tixeront 350–51 * CATH 15:1020–21 * CE 15:415 * DCB 4:1122–23 * DictSp 16:547–52 * DPAC 2:3609–12 * DTC 15.2:2881 * EEC 2:868–69 * EEChr 2:1159 * LTK 10:770–71 * NCE 14:649 * NCES 14:482–83 * ODCC 1693 * PEA (1894) 8.2 (n.s.) 2069–71

101-A. History of the Vandal Persecution in Africa^†

The History of the Vandal Persecution in Africa (Historia Persecutionis Africanae Provinciae Temporum Geiserici et Hunerici Regis Vandalorum) was written before 484 and thus before Huneric’s death but only published in 488/489. Formerly divided into five books, today the work is divided into three books. Book I deals with the reign of Geiseric (428–77) and thus based on previous documentation; Books II and III, being eyewitness accounts, treat the reign of Huneric (477–84), who, though initially favorable to orthodox Christians, eventually applied to them the various edicts issued against heretics.

I.XVI. (I. 5). […] Geiseric ordered that the bodies of our deceased be carried for burial in silence, without the solemnity of hymns. […] (2738)

I.XVIII. (I. 5). They [the orthodox bishops], filled with sorrow and sadness, departed [from Geiseric]. Deprived of their churches, they began to investigate in what manner and in what place they might celebrate the divine mysteries. […] (2739)

I.XLI. (I. 13). The time came for celebrating the paschal feast. In a place called Regia and for the purpose of honoring the paschal day they reopened a church that had been closed. The Arians discovered this. Immediately Anduit, one of the [Arian] priests, assembled a group of armed men, urging them to attack the crowd of innocent people. Sword in hand, some entered the building; others climbed up on the roof and shot arrows into the church through its windows. Meanwhile, God’s people were listening and singing as a reader, standing on a platform, was rendering the Alleluia melody. At that very moment an arrow struck him in the throat. The book tumbled from his hands, and he fell over, dead. […] (2740)

I.XLII. (I. 14). We know that many others were killed by arrows and javelins immediately in front of the altar. Almost all those not slain by the sword were later on treated severely at the king’s command, especially the elderly. Elsewhere, as at Tunzuda, Gales, Vicus Ammoniae, and other places, when the divine sacraments were being distributed to God’s people, the Arians, raging, entered the building and, scattering Christ’s Body and Blood upon the floor, with defiled feet trampled upon it. (2741)

II.XXXIV. (II. 11). The size of the multitude of people from various regions and towns who hastened to meet God’s martyrs^a is attested by the roads and footpaths which in no way were large enough to hold so many people who crossed the mountain peaks and traversed its pastures. Countless were the people who came down. Carrying candles in their hands and positioning their children before the martyrs, the people cried out, “To whom are you leaving us, we who are so pitiable, while you continue on to your crowns [of martyrdom]? Who will baptize these little ones with water from the eternal font? Who will grant us the favor of penance and free those bound by the fetters of sin, doing so by the forgiveness of reconciliation? We have been told that ‘Whatever you loose upon earth will be loosed in heaven.’¹ Who will bury the dead with solemn prayers? Who will offer the accustomed rites of the divine sacrifice?” […] (2742)

II.XLVII. (II. 17). In Carthage lived a blind man, a noted citizen of that city. His name was Felix. When the feast of the Epiphany was at hand, he was at night visited by the Lord, who in a vision said to him, “Rise up! Go to my servant Eugenius the bishop. Tell him that I sent you. And at the hour when he blesses the font so that those coming to the faith may be baptized, he is to touch your eyes so that they may be opened and so that you may see light.” (2743)

II.IL. (II. 17). The bishop, hearing [that Felix had something to tell him], ordered the man to enter since the celebration of the [Epiphany] feast was already taking place, and the night hymns sung by the people were loudly resounding throughout the whole church. (2744)

II.LI. (II. 17). As was the custom, the man who had been blind accompanied Eugenius to the altar. He presented the bishop with an offering of thanksgiving for his cure. The bishop, receiving it, placed it on the altar. The people’s joyful excitement could not be suppressed. […] (2745)

102. SYNODS

102-A. Synod of Carthage V (401)^†

This synod, which enacted seventy-eight canons touching upon both dogmatic as well as disciplinary issues, was held on September 13.

Hefele (1905) 2:126–28 * Hefele (1871) 2:423–26 * EEC 1:147

Canon 72. So that they be not deprived of the cleansing of the sacraments, infants, who cannot speak for themselves in this matter and for whom there are no witnesses to testify, are to be baptized without any hesitation.^a […] (2746)

Canon 73. The venerable day of Easter will be made known to all in a formal decree.^b […] (2747)

102-B. Synod of Carthage VI (407)^†

At this synod on June 13, the African bishops decided to hold future meetings only when required by a matter of grave concern to all.

Hefele (1905) 2.1:156–59 * Hefele (1871) 2:441–44 * DDCon 1:259 * EEC 1:147

Canon 103. To be used by all are the prayers that were approved by the council, whether prefaces, commendations, impositions of the hand.^a In no way to be used are those contrary to the faith. To be said are only what has been gathered together by the more learned. (2748)

102-C. Synod of Milevis (416)^††

Meeting under the presidency of the bishop Silvanus, about fifty-nine or sixty bishops (among them Augustine of Hippo) gathered during the summer of 416 at Milevis in Numidia.

Hefele (1905) 2.1:184–85 * Hefele (1871) 2:455–56 * CATH 9:150 * CE 10:304 * DCA 2:1181 * DDCon 3:127–28 * DTC 10.2:1752–58

Canon 2. Anathema be anyone who denies that recently born children are to be baptized or says that if they are to be baptized for the forgiveness of sins but holds that in them there is nothing of the original sin inherited from Adam which is to be washed away in the baptismal bath so that the baptismal formula “for the forgiveness of sins” is not to be understood literally but figuratively. There is only one way that we can understand what was said by the apostle, “Through one man sin entered the world and through sin death, and so death came to all since all have sinned,”¹ and this is how the Catholic Church, which has spread everywhere, has understood it. Because of this rule of faith young children, who themselves are unable to sin, are baptized for the forgiveness of sins so that what they have inherited through birth may be cleansed in them through rebirth.^a (2749)

Canon 12. The prayers, orations, and formulas [missae] that were approved by the council, both prefaces and commendations and impositions of the hand, are to be used by all.^b To be said in church are only what the more learned have gathered together^c and what has been approved by the synod so that nothing be composed contrary to faith or through ignorance or by individual effort. (2750)

103. INSCRIPTION. EPITAPH FROM HIPPO^†

This inscription dates from the fourth or fifth century.

Here lies the body of a child to be named.

O blessed child, for a few days the earth held you

and then gave you up to the heavenly kingdom.

Therefore you were born so that, being reborn, you might gain such great things. (2751)

ITALY

104. CHROMATIUS OF AQUILEIA

Becoming bishop of Aquileia ca. 388, Chromatius seems to have been one of the most prominent bishops of northern Italy. He was a lover of the poor, a staunch opponent of Arianism, a defender of John Chrysostom (WEC 2:74), a mediator (unsuccessfully so) between Rufinus (WEC 3:105) and Jerome (WEC 3:145), and a provider of financial resources to assist Jerome in his literary work. Chromatius died in 407.

CPL nos. 217ff. * Altaner (1966) 457–58 * Bardenhewer (1913) 3:548–49 * Quasten 4:572–74 * Steidle 152 * Tixeront 240 * CATH 2:1097 * CE 3:730 * DCB 1:503–4 * DictSp 2.1:878–79 * DPAC 1:867 * EC 4:1001 * EEC 1:166 * EEChr 1:252 * LTK 2:1184 * NCE 3:665 * NCES 3:564 * ODCC 339 * PEA (1894) 3.2:2452–53

P. de Puniet, “Les trois homélies catéchétiques du ‘Sacramentaire Gélasien’ pour la tradition des Evangiles, du Symbole et de l’Oraison dominicale,” RHE 6 (1905) 15–32, 304–18. * M.L. Palazzi, “Aspetti liturgici nelle omelie di Cromazio di Aquileia,” EphL 90 (1976) 29–42. * G. Trettel, “Mysterium e sacramentum” in san Cromazio (Trieste, 1979). * D. Corgnali, “Il mistero pasquale in Cromazio d’Aquileia,” diss. (Udine, 1979). * V. Cian, L’anno liturgico nella opere de S. Cromazio di Aquileia (Trieste, 1996). * M.A. Mascari, “Zeno, Gaudentius, and Chromatius: The Dynamics of Preaching in Northern Italy, 360–420,” diss. (Washington, D.C., 1996).

104-A. Sermons on Matthew’s Gospel

It has only been within the last hundred years that the many sermons and tracts by Chromatius on Matthew’s Gospel have been discovered and published. The preacher’s approach is literal, not allegorical. His intent is moral exhortation, not doctrinal instruction.

104-A-1. SERMON 14. “ON THE HEALING OF THE PARALYTIC AND ON BAPTISM”^†

I. Beloved, as you just heard in today’s reading, when our Lord and Savior came to Jerusalem, he found there a pool with five porticoes; in Hebrew this pool is called Bethesda.¹ This pool was the perfect image of future baptism. But just as the image differs from reality, so the grace of this pool differs from the grace of salutary baptism. The water of this pool became agitated only once a year whereas the water of the Church’s baptism is always ready to be moved. The water of the pool was moved in one place only whereas that of baptism is moved throughout the whole world. There an angel came down; here it is the Holy Spirit. There it was the grace of an angel; here it is the mystery of the Trinity. There the water cured only one person each year; here people are saved every day. The water of the pool healed only the body; that of baptism heals both body and soul. The former heals only sickness; the latter also heals sin. The former delivers the body only from sickness; the latter delivers body and soul from sin. Being in the water of the pool healed a multitude of illnesses because healing occurred only once a year; no one remains at the water of baptism other than those wishing to come so that they might be cured; the water is always ready to cure from the moment someone comes to be cured. In fact, the pagans came to this water and were cured; the Jews, unwilling to come, forever remained in their illness. (2752)

IV. Now we must consider what the Lord in today’s reading said to the man who was cured after thirty-eight years. “Behold, you are henceforth cured. Sin no more lest something worse befall you.”² All your sins are forgiven you; you are healed from every sickness of sin, from spiritual weariness, from bodily weakness, from the affliction of illicit desire; as a new person you have risen from the bath of new birth. Take care that you do not return to your former sins, putting yourselves in danger of death, for the grace of baptism is given only once. If it is lost through negligence, or rather through unfaithfulness, one is personally guilty of his or her own death since there was no desire to conserve so great a grace. This is why before coming for baptism you were asked whether you renounced the world, its pomps, and its works. You answered that you did so, and accordingly you received the grace of eternal baptism. Your words remain with God; your response is inscribed in the heavens. To God you promised your faith; you promised in the presence of the angels because the angels are present when faith is requested from us. Consider what you are doing. If a promise made to another person strongly binds us, then what about a promise made to God? “By your words,” as it is written, “you will be either justified or condemned.”³ You will be justified if you carry out what you have promised to Christ; you will be condemned if you do not desire to preserve the faith you have sworn. Listen to the words of Solomon, “You are snared with the words of your own mouth.”⁴ (2753)

Dealing with the strong [God], we should keep the faith we have sworn and conserve the grace that we have received, thus avoiding being totally disordered on the day of judgment when we will hear, “Friend, how do you gain entrance here without having a wedding robe?”⁵ and, seized by the hands and feet, being thrown into the darkness outside. This is why Solomon says to you, “May your garments always be white, and may oil not depart from your head.”⁶ If we keep intact the grace of our baptism, then we always have white garments. If we keep the salutary chrism that we have received, then we always have oil on the head. In this way we will not be thrown into disorder on the day of judgment but will merit to rejoice with all the saints and God’s elect in the eternal kingdom. (2754)

104-A-2. SERMON 16. “SERMON 1 ON THE GREAT NIGHT”^†

I. All the vigils that are celebrated in the Lord’s honor are certainly pleasing to God and accepted by him. But this vigil is above all others; this night in particular bears the name of the “vigil of the Lord.” In fact, we read, “This is the vigil of the Lord which all the children of Israel are to observe.”¹ This night is rightly called the “vigil of the Lord” because he kept watch for this during his lifetime so that we might henceforth not be asleep in death. He has, in fact, accepted the sleep of death through the mystery of his passion; but this death of the Lord has become the vigil of the whole world because Christ’s death has removed from us the sleep of eternal death. He himself said so through the prophet, “After I have slept and kept vigil my sleep was pleasing to me.”² Certainly this sleep of Christ, which has called us from the bitterness of death to the sweetness of life, can only be pleasing. (2755)

This night, then, bears the name of the “vigil of the Lord” because he was keeping watch, even in the sleep of his suffering, as he himself shows through Solomon who said, “I sleep,” he says, “but my heart is awake.”³ By this he shows the mystery of his divinity and flesh. He has slept according to the flesh, but his divinity was keeping watch since divinity cannot sleep. We read, in effect, the following in regard to Christ’s divinity, “He who guards Israel will neither sleep nor slumber.”⁴ By saying, “I sleep but my heart is awake,” he means the same thing since in the sleep of his suffering he has slept in the flesh but his divinity went to the nether world for the purpose of leading out from there those being held captive. Our Lord and Savior, in fact, desired to bring light everywhere so that he might show mercy to all. He descended from heaven to earth in order to visit the world; and again descended from the earth to the nether world in order to bring light to those being held captive there, as the prophet said, “You who are seated in the darkness and in the shadow of death, the light has risen upon you.”⁵ And so it is fitting to call this night the “vigil of the Lord” since this is when he not only illuminated this world but also shed light upon those in the nether world. (2756)

II. Consequently the angels in heaven, the people on the earth, and the souls of the faithful in the nether world, all celebrate this “vigil of the Lord.” The angels do so in heaven because Christ, by means of his death, destroyed death, trampled on what is below, saved the world, and freed all people. Rightly do they celebrate, for the salvation of the world causes them to rejoice. Now when one sinner repents, as we read in the Gospel, there is reason for the angels to rejoice in heaven;⁶ and so how much more reason is there to rejoice at the redemption of the whole world. People on earth celebrate because it is for the salvation of the human race that Christ died, doing so to conquer death by means of death. Also the souls of the faithful in the nether world celebrate the vigil because Christ descended there so that he might end the reign of death over them. (2757)

Is it astonishing that the angels in heaven, the people on earth, and the souls in the nether world celebrate this vigil of the Lord since he who deigned to die for us is the creator of heaven, of earth, and of the nether world? Yet even more can be said: yes, this “vigil of the Lord” the Father himself celebrates with the Son and with the Holy Spirit because it accords with the will of the Father that the Son underwent death in order to give us life by this death. This vigil, then, is not only a feast for people and angels, but also for the Father, the Son, and the Holy Spirit since the salvation of this world is joy for the Trinity. This is why we should celebrate with all devotion the vigil of this magnificent night: during it death was destroyed, the world was redeemed, and the people were given freedom. (2758)

III. Rightly, then, is this night called the “vigil of the Lord” since the whole world celebrates it in honor of his name. There are as many prayers of each as there are desires; there are as many lights as there are vows and requests. The darkness of the night is overcome by the light of devotion. (2759)

The angels in heaven rejoice at the solemnity of this vigil; people on earth rejoice. Even the powers of the nether world rejoice because the great solemnity of this night has reached them. Even though the Jews and the pagans still seem strangers to this solemnity, they are not, however, without their own rejoicing because at work in them is a certain hidden grace as well as the power of Christ’s name which rules over all. Yes, a number of pagans and Jews celebrate the solemnity of this vigil—which is ours—as if it were their own, observing it by means of inward joy if not by religious rites. (2760)

104-A-3. SERMON 17. “SERMON 2 ON THE GREAT NIGHT”^†

I. Throughout the whole world the paschal vigil is celebrated during this night, thus witnessing the grandeur of tonight’s solemnity. This is as it should be, for during this night death was conquered, Life lives, and Christ rose from among the dead. […] (2761)

III. This is the paschal time. In ages past Moses spoke of it to the people, saying, “This month will be for you the first month of the year.”¹ And so Moses has called the present solemnity the first solemnity and the beginning of the year. Consequently we should reckon the beginning of the year from this time when we have been saved from death. Consequently the pagans, holding as they do that January is the first month, are greatly mistaken. How can January be the first month of the year when it is a month when the whole world, in some way, finds itself without beauty and dried up? For at that time there is neither foliage upon the earth, nor flowers on the trees, nor buds on the vines. The first month of the year, then, is not January during which all is dead, but the time of the Pasch when everything returns to life. It is now that the meadow-grass, as it were, assumes new life; now there are flowers on the trees, and the vines are budding; now the air itself is, as it were, happy with the beginning of a new year; now the helmsman can in all security set off to sea. This time of the Pasch is thus the first month, the new season when even the elements of the world are given new life. Certainly there is nothing astonishing in the fact that at this time the world is renewed since on this day the human race is renewed. Throughout the whole world on this day the water of baptism raises up innumerable people with new life, now being freed from their former sins. At this time, in fact, the sheep themselves also lie down, feeling secure because no longer must they fear winter’s cold. At this time the Church of God, like a spiritual sheep, brings forth for Christ the flocks of the faithful as if they were lambs; it nourishes them with the milk of life and the drink of salvation. […] (2762)

IV. And so the pagans, who believe that the first month, the new year, is the month of January, are greatly mistaken; but we should not be surprised that they are mistaken about the season when they are also mistaken in matters of religion. As for us who believe that the time of the Pasch is truly the new year, we should celebrate this holy day with all cheerfulness, exultation, and spiritual joy so that in all truth we can repeat this refrain from the psalm we have just sung, “This is the day the Lord has made; let us rejoice in it.”² We can say this with all confidence if we completely obey his commandments so as to arrive at life eternal and the everlasting joy of the kingdom of heaven. (2763)

105. RUFINUS OF AQUILEIA

Born ca. 345 in the northern Italian village of Concordia, located near Aquileia, Rufinus (Tiranius Rufinus) studied in Rome, where Jerome (WEC 3:145) urged him to become a monk. He traveled to Egypt to live in the desert, doing so for eight years, and then to Jerusalem, where he was ordained a presbyter. First a good friend of Jerome, then a detested adversary due to Jerome’s bitter unhappiness with Rufinus’s translation of the works of Origen (WEC 1:43), nonetheless, Rufinus is best known for his skill at translating. If it were not due to his translations of Greek theological literature, many valuable treatises from Christian antiquity would simply have been lost to us. Rufinus died in 410 on the island of Sicily.

CPL nos. 195ff. * Altaner (1961) 459–62 * Altaner (1966) 392–94 * Bardenhewer (1908) 453–55 * Bardenhewer (1910) 393–95 * Bardenhewer (1913) 3:549–61 * Bardy (1930) 110–13 * Bautz 8:959–72 * Cross 127–28 * Hamell 138–39 * Jurgens 2:179–82 * Quasten 4:247–54 * Steidle 157–59 * Tixeront 241–43 * CATH 13:205–7 * CE 13:222 * CHECL 322–26 * DCB 4:555–61 * DictSp 13:1107–17 * DPAC 2:3034–35 * DTC 14.1:153–60 * EC 10:1436–38 * EEC 2:746 * EEChr 2:1002–3 * LTK 8:1350 * NCE 12:702–4 * NCES 12:404–6 * ODCC 1423 * PEA (1894) 1.1. (2.s. R-Z) 1193–96 * PEA (1991) 10:1154 * TRE 29:460–64

105-A. Commentary on the Apostles’ Creed^†

One of the relatively few original works by Rufinus, this commentary, written 401–4 while Rufinus was in Italy, gives us the earliest continuous Latin text of the fourth-century creed. Partially based on the catechetical method Rufinus knew in Jerusalem, the treatise testifies to the creed’s textual variations among the various local churches.

III. Before beginning to discuss the meaning of the words, I believe it is not inopportune to mention that in different churches various additions are made to this article.^a This is not true, however, in the church found in the city of Rome. The reason for this, I think, is that on the one hand, no heresy has ever originated there; on the other hand, Rome retains the ancient practice whereby those who will receive the gift of baptism repeat the creed in public, namely, so that all the people can hear what each one is saying. As a result the ears of those who already believe will not permit a single word to be added. But in other places, as I understand, additions appear to have been made because of certain heretics so that, as was believed, doctrinal innovation might be excluded. We, however, follow the order we received when we received the gift of baptism in the church of Aquileia. […] (2764)

106. PAULINUS OF MILAN

A deacon in Milan, Paulinus became Ambrose’s (WEC 2:53) secretary and, sometime after the bishop’s death, was sent to Africa to oversee certain properties located there that belonged to the church of Milan. It was in Africa and quite likely in 422 that he wrote, at the suggestion of Augustine, a biography of Ambrose. The work, although appealing to the religious imagination of the time with its inclusion of “wonderful” events and happenings, is generally considered quite reliable.

106-A. Life of Saint Ambrose^†

X. About the same time when he [Ambrose] was invited to offer the Sacrifice in the home of a most illustrious lady living across the Tiber, a certain woman, who was in charge of a bath […] there touched his garment while he was praying and imposing hands on her. […] (2765)

XIII. […] The Arians attempted to break into the Portian Basilica, incited as they were by even greater fury; an armed force was ordered to guard the church’s doors so that no one would dare enter this building belonging to the Catholics. But the Lord, who customarily allows his Church to overcome its enemies, changed the hearts of the soldiers so that they would protect his church; turning their shields, they watched over the church’s doors, not allowing the people within to depart nor forbidding the Catholics without to enter into the building. Furthermore, the soldiers appointed for the task were not satisfied doing only this. They joined the people in proclaiming the Catholic faith. (2766)

At this time antiphons, hymns, and vigils began to be celebrated in the Milanese church, and reverence for this custom has continued down to the present day, not only in that church but throughout almost all the provinces of the West. (2767)

XLVII. […] Not many days later he [Ambrose] was taken from our midst. (2768)

On the very day when he departed for the Lord, from about the eleventh hour up to the hour of his death, he was praying, with his hands extended in cross-like fashion; we saw his lips moving but did not hear his voice. (2769)

Honoratus, a priest of the church of Vercelli who was resting in one of the house’s upper chambers, heard someone calling him for the third time, “Get up, hurry, because he is about to die.” So he came down and presented the Lord’s Body to the holy man [Ambrose] who, accepting and swallowing it, immediately died, carrying with him the good viaticum [Viaticum] so that his soul, strengthened and refreshed by this food, now rejoices in the company of the angels. […] (2770)

XLVIII. Then after his death, which occurred an hour before dawn, his body was carried to the greater church and remained there throughout the night during which we observed the Paschal Vigil. Many infants who had been baptized, when coming from the font, saw him. Some said he was seated upon the platform, whereas others used their fingers to indicate to their parents that he was walking. But these parents were unable to see him, their eyes not being clean. Many related that they saw a star above his body. (2771)

At dawn on the Lord’s Day and after the holy sacraments had been celebrated, when his body was being held on high so that it could be carried from the church to the Ambrosian Basilica, a company of demons who were present there cried out that they were being tormented by him. […] (2772)

[…] A very large crowd joined in the funeral procession, men and women of every class and age, not only Christians but also Jews and pagans. Because of their greater grace, those who were [recently?] baptized led the procession. (2773)

107. GAUDENTIUS OF BRESCIA

Few details are known as to the life of Gaudentius. A friend of Ambrose (WEC 2:53), Gaudentius became bishop of Brescia in northern Italy sometime before 397 upon the death of Filaster (WEC 2:54). In 404–5 he with two other Italian bishops went to Constantinople, where they unsuccessfully pleaded the case of John Chrysostom (WEC 2:74) before the emperor Arcadius. Gaudentius was even imprisoned for a time. It seems that he developed a reputation as a preacher, a number of his homilies having come down to us. We do not know the date of his death.

CPL no. 215 * Altaner (1961) 432–33 * Altaner (1966) 369 * Bardenhewer (1913) 3:485–86 * Bautz 2:185–86 * DPAC 2:1435–36 * Quasten 4:133–35 * Steidle 152 * CE 6:393–94 * DHGE 20:28 * DictSp 6:139–43 * DTC 6.1:1166 * EC 5:1962 * EEC 1:337 * EEChr 1:452 * LTK 4:5302 * NCE 6:302 * NCES 6:110 * ODCC 656 * PEA (1894) 7.1:859–61 * PEA (1991) 4:811

A. L’Huillier, “Che cosa sappiamo noi della liturgia di Brescia al tempo di s. Gaudenzio,” Brixia sacra 2 (1911) 291–94. * H.A. Birch, A Comparison of the Styles of Gaudentius of Brescia, the “De sacramentis” (ascribed to St. Ambrose) and the “Didascalia Apostolorum” or “Fragmenta Veronensia,” (Risca [Monmouth], 1924). * L. Boehrer, “Gaudentius of Brescia: Sermons and Letters,” diss. (Washington, D.C., 1965). * C. Truzzi, Zeno, Gaudenzio e Cromazio: testi e contenuti della predicazione cristiana per le chiese di Verona, Brescia e Aquileia (360–410 ca.), Testie ricerche di scienze religiose [Istituto per le scienze religiose di Bologna] 22 (Brescia, 1985). * M.A. Mascari, “Zeno, Gaudentius, and Chromatius: The Dynamics of Preaching in Northern Italy, 360–420,” diss. (Washington, D.C., 1996). * G. Bruni, Pasqua, primavera della storia: teologia del tempo nei testi omiletici di Gaudenzio di Brescia, Scripta Pontificiae Facultatis Theologicae “Marianum” 55 (Rome, 2000).

107-A. Sermons

Benevolus, a court official, requested that Gaudentius send him a copy of some of the bishop’s homilies since Benevolus was unable to be present when these sermons were given. Gaudentius complied and sent Benevolus ten sermons given during Easter Week; included were an additional five homilies. To this original corpus of fifteen sermons, modern scholars, on the basis of internal evidence, have added another six. And so today we have twenty-one sermons, all characterized by typological interpretation.

107-A-1. SERMON 2. ON EXODUS^†

[…] Let us learn what motivated Christ to institute the heavenly sacrifice. Truly we have inherited this sacrifice as a gift from the New Testament. It is a gift given us on the very night when he was handed over to be crucified; a gift presented to us as a pledge of his presence. It is the provision [viaticum] for our journey by which we are fed and nourished along the way of life till, leaving this world, we go on to him. And so this same Lord said, “Unless you eat my flesh and drink my blood, you will not have life within you.”¹ He desired that his blessings remain with us, that souls redeemed by his precious blood be ever sanctified through the image [per imaginem] of his own passion. Consequently he commanded his faithful disciples, whom he made the first priests of his Church, to carry out these mysteries of eternal life. All priests must celebrate these mysteries in all the world’s churches till Christ’s return from heaven so that each day priests and all the faithful may have before their eyes the representation of Christ’s passion. This we hold in our hands; this we receive in our mouths and in our hearts. May we hold fast to the indelible memory of our redemption, and may we obtain the sweet medicine of everlasting protection against the devil’s potion, for as the Holy Spirit exhorts, “Taste and see how good is the Lord.”² (2774)

There are two reasons why he appointed the sacraments of his Body and Blood to be offered under the appearance [in specie] of bread and wine. First, so that the spotless Lamb of God might present an unblemished offering to a pure people, an offering celebrated without fire, without blood, without animal liquid, an offering readily available and easy for all to offer. Because bread is made from many grains of flour^a mixed with water and is brought about by fire, it is a figure of Christ’s body which, as we know, has been made into one from the many members of the human race and has been perfected through the fire of the Holy Spirit. […] The same is true for the wine of his blood, made from the numerous grapes of the vineyard planted by him; it is extracted from the wine-press of the cross, and when we receive it with faithful hearts, like an enormous wineskin it ferments by its own power. […] (2775)

108. INNOCENT I, POPE

Certainly one of the most influential individuals in the development of the papacy, Innocent I (pope from 401/402) was a strong advocate for the authority of the bishop of Rome, not only in doctrinal affairs but also in liturgical and various disciplinary matters. Disputes as to orthodoxy and practice were to be resolved by the Apostolic See. His papacy was marked by Alaric’s sack of Rome in 410 (Innocent was in Ravenna at the time); by a strong papal condemnation of Pelagianism at the request of certain African bishops; and by an increasing Christianization of society: e.g., games were forbidden on Sunday (409), ecclesiastical property was not to be taxed (411), pagan buildings were to be handed over to the Church (415). Furthermore, Innocent did not hesitate to involve himself in certain affairs of the Eastern Churches, e.g., his unsuccessful attempt to have an ecumenical synod that would deal with John Chrysostom’s (WEC 2:74) deposition at the Synod of the Oak (403). Innocent I died on March 12, 417.

CPL nos. 1641ff. * Altaner (1961) 416 * Altaner (1966) 356 * Bardenhewer (1913) 4:613–17 * Bautz 2:1280 * Jurgens 3:179–83 * Leigh-Bennett 9–17 * Quasten 4:582–85 * Steidle 146 * Tixeront 276 * CATH 5:1645–47 * CE 8:11–12 * DCB 3:243–49 * DHGE 25:1256–57 * DPAC 2:1784–85 * DTC 7.2:1940–50 * EC 7:6–7 * EEC 1:409–10 * EEChr 1:573–74 * LTK 5:514–15 * NCE 7:519–20 * NCES 7:467–69 * ODCC 833–34 * PEA (1991) 5:1007–8

E.H. Connolly, “Pope Innocent I de nominibus recitandis,” JThSt 20 (1918) 215–36. * G. Malchiodi, La lettera di S. Innocenzo I a Decenzio vescovo di Gubbio (Rome, 1921). * G. Ellard, “How Fifth Century Rome Administered Sacraments: St. Innocent I Advises an Umbrian Bishop,” TS 9 (1948) 3–19. * O. Vighetti, “I sacramenti della penitenza e dell’ordine nell dottrina giuridica di S. Innocenzo I,” Miscellanea Franciscana 51 (1951) 39–61; 54 (1952) 92–112. * J. MacDonald, “Imposition of Hands in the Letters of Innocent I,” SP 2, 49–53, TU 64 (Berlin, 1957). * E. Griffe, “Trois textes importants pour l’histoire du canon de la Messe,” BLE 59 (1958) 65–72. * B. Capelle, “Innocent I^er et le canon de la Messe,” RTAM 19 (1952) 5–16; repr. in Travaux liturgiques, vol. 2 (Louvain, 1962) 236–47. * V. Monachino, “La lettera decretale di Innocenzo I a Decenzio vescovo di Gubbio,” in Ricercha sull’Umbria tardo-antica e preromanica (Perugia, 1965) 211–34. * C. Vogel, “Vulneratum Caput: position d’Innocent I^er (402–417) sur la validité de la chirontonie presbytérial conferée par un évêque hérétique,” RAC 49 (1973) 375–84. * R. Cabié, La Lettre du Pape Innocent I^er à Decentius de Gubbio (19 Mars 416): texte critique, traduction et commentaire (Louvain, 1973). * M.F. Connell, Church and Worship in Fifth-Century Rome: The Letter of Innocent I to Decentius of Gubbio (Cambridge, 2002).

108-A. Letters

The only known writings of Innocent I that have come down to us are his thirty-six letters. He wrote to the bishops of Spain, Africa, Italy, Gaul, among others—often varying his approach to suit the recipient(s) of his message. His most famous letter, at least liturgically, is that to Decentius of Gubbio (Letter 25).

108-A-1. LETTER 2. TO VICTRICIUS, BISHOP OF ROUEN^†a

VIII.11. Those coming from Novatianism^b or Montanism^c are to be received only through the imposition of the hand because people converting from heresy have already been baptized in the name of the Lord. Those who left the Church, who were rebaptized by heretics, who have acknowledged their downfall, and who now choose to return are to be received after undergoing a long period of penance. (2776)

XIII.15. Those who are spiritually wedded to Christ and have merited to receive the veil from a priest, if afterwards they openly marry or allow themselves to be secretly corrupted, are only to be admitted to penance when the person he or she married has departed this world. […] (2777)

XIV.16. Those who promised virginity but have not yet received the veil and have perhaps married are to do penance for a period of time. […] (2778)

108-A-2. LETTER 6. TO EXSUPERIUS, BISHOP OF TOULOUSE^††a

II.5. The question is what should be done regarding the baptized who at the time of death request both penance and the reconciliation of Communion even though they have habitually engaged in impure delights. (2779)

II.6. Past practice was more harsh; present practice is more lenient. Formerly penance was granted but Communion was denied. Cruel persecutions were taking place at that time. As a result Communion was not granted, and rightly so. Readiness to grant Communion might not deter from apostasy those assured of reconciliation. On the other hand, penance was granted so that sinners not be denied everything. Because of the times, forgiveness was more difficult to obtain. But after the Lord restored peace to his Church and there was no longer any reason to be fearful, it was decided that Communion be given to the dying. It was given as Viaticum for those embarking on a journey, the reason being the Lord’s mercy and so that we not seem to follow the heretic Novatian^b in harshness and severity by denying penance. Therefore Communion together with penance will be given at the end so that those in their last moments may, our Savior permitting, be freed from eternal damnation. (2780)

108-A-3. LETTER 17. TO RUFUS AND THE OTHER BISHOPS OF MACEDONIA^†a

V.10. […] Reason makes evident what is different in the two heresies: the Paulianists^b by no means baptize in the name of the Father and of the Son and of the Holy Spirit; the Novatians^c baptize using these same awesome and venerable names; they have never questioned the unity of the divine power, namely, that of the Father and of the Son and of the Holy Spirit. […] (2781)

108-A-4. LETTER 25. TO DECENTIUS, BISHOP OF GUBBIO^††a

If the Lord’s priests [sacerdotes^b] desired to keep in their entirety the Church’s institutions as these were handed down from the blessed apostles, there would in fact be no divergences, no variety in liturgical rites and prayers. But as soon as it is no longer tradition but each person’s own will that is observed, it follows that differences will appear in various places and churches relating to matters of discipline and liturgy. This causes scandal among the people. Not realizing that the ancient traditions were corrupted by human presumption, the people believe that the churches do not agree or even that contradictory practices were introduced, practices contrary to those coming from the apostles or their very disciples. (2782)

Who does not know or fails to notice what has been transmitted to the Roman church by Peter, the first of the apostles, and has been maintained up to the present? This is what all of us are to follow so that nothing is added or introduced that lacks this authority or pretends to have received its model elsewhere. It is clear that in all Italy, Gaul, Spain, Africa, Sicily and the islands scattered among these countries no one has established a church except those to whom the venerable apostle Peter or his successors made priests [sacerdotes]. Those doubting this should investigate to determine if in these areas is found another apostle or any witness of his teaching. If they do not find this in any document—for in no place does it appear—then they should follow the tradition of the Roman church from which they surely have their origin lest listening to outlandish claims they seem to neglect the very source of their institutions. I know that you have frequently come to Rome and gathered with us in church. For this reason you are aware of the customs observed here in consecrating the mysteries and in the other secret rites. May this suffice in the formation or re-formation of your church, especially in cases where your predecessors weakened certain of these observances or followed others concerning which you have consulted us. And so we respond to these questions, not that we believe you are ignorant about them but so that you might have more authority when instructing your people or—should some of them have abandoned the practices of the Roman church—in reproving them and so that you might immediately inform us as to those who are introducing novelties or believe that the tradition of a church other than that of Rome is to be followed. (2783)

1. As to the peace, you say that some among you announce it to the people before the celebration of the mysteries^c or that the priests [sacerdotes] share it among themselves. Yet the peace must be given after all the things concerning which I ought not to speak.^d It is, in fact, clear that by it the people consent to all that has taken place in the mysteries and to what is celebrated in the Church; it shows that the peace concludes these things. (2784)

2. As to the recitation of the names before the priest [sacerdos] says the canon and in his prayer commends the offerings of those whose names are recited, it is useless—in your wisdom you can understand this—not to mention the names of the persons presenting the gifts till you offer the sacrifice to God. The reason is that nothing is hidden from God. It is necessary first to commend the offerings and then to mention the names of those presenting them so that these persons be named within the holy mysteries and not during what precedes them; by the mysteries themselves we open the way to the prayers that follow. (2785)

3. As to the signing of the infants,^e it is clear that this is not to be done by anyone other than the bishop. Although sharing in the priesthood, presbyters do not have the highest rank of the pontificate. The bishop alone ministers the consignation or the giving of the Spirit Paraclete. Proof for this comes not only from the practice of the Church but also from the Acts of the Apostles which says that Peter and John were sent to confer the Holy Spirit upon those who were already baptized.¹ In fact, when presbyters baptize, whether the bishop is present or not, presbyters may anoint the baptized with chrism provided it has been consecrated by the bishop; yet they are not to sign the forehead with this oil since it is only bishops who confer the Spirit Paraclete. As to the words, I cannot cite them lest I appear to betray^f more than is required to reply to your question. (2786)

4. It is most evident that a fast is to be observed on Saturday. If in fact we celebrate the Lord’s Day because of our Lord Jesus Christ’s resurrection—doing so not only at Easter but each week renewing the image of this feast—and if we fast on Friday because of the Lord’s suffering, then we should not omit Saturday which appears to be enclosed between a time of sorrow and a time of joy. In fact, it is evident that during these two days the apostles were in sorrow and hid themselves, doing so because of their fear of the Jews. In any case, there can be no doubt that their fasting during these two days has been remembered to such an extent that, according to the Church’s tradition, the sacraments are not celebrated during these two days. This practice is to be observed each week so that the commemoration of this day be always observed. If one believes that it is necessary to fast only once and on this one Saturday only, then the celebration of Sunday and Friday would occur only at Easter. If, on the other hand, the memory of Sunday and Friday is to be renewed each week, it is stupid to observe the customs of the two days while omitting Saturday since these two days have a similar purpose. On Friday the Lord suffered his passion and went to the nether world in order to rise on the third day, thereby restoring joy after the sadness of the preceding two days. We do not deny that fasting on Friday is necessary, but we add that it is necessary to fast on also Saturday since these two days brought sorrow to the apostles and to those who followed Christ. These, who rejoiced on the Lord’s Day, desired not only that this day be very festive, but they also believed that it should be repeated each week. (2787)

5. As to the fermentum^g which we send on Sunday to the various titular churches, there is no reason for you to consult us on this matter. Here, in fact, all the churches are located within the city. Because of the people entrusted to their care the presbyters of these churches cannot celebrate with us, and so by means of the acolytes they receive the fermentum prepared by us so that on Sunday they do not feel separated from communion with us. But this should not, I believe, be done in rural areas of the diocese because the sacraments are not to be carried great distances. We ourselves do not send the fermentum to presbyters located in the various cemetery churches since these can rightfully and lawfully consecrate it themselves. (2788)

6. Regarding those who after baptism are possessed by a demon and fall into some vice or sin, you ask me whether a presbyter or a deacon can or should give them the “consignation” [consignari].^h This is allowed only if the bishop has granted permission to do so. In fact, the hand is never to be imposed on them unless the bishop has authorized this. For this to happen, the bishop has only to order that the hand be laid upon them by a presbyter or by other clerics. In fact, how can one easily bring to the bishop a possessed person who lives far off should an incident occur on the road and the person cannot readily be taken to the bishop nor returned home? (2789)

7. As to those doing penance either for grave sins or for less important ones, the practice of the Roman church is to be followed unless some sickness intervenes. Reconcile them on the Thursday before the Pasch. As to judging the gravity of their sins, this task falls upon the priest [sacerdos] who is to take into account the confession of the penitent as well as his or her weeping and tears of repentance; he is also to grant reconciliation upon determining that fitting expiation has been made. Should someone fall sick and should that person’s last moments arrive, forgiveness is to be granted before the season of the Pasch so that the sick person not leave this world deprived of Communion. (2790)

8. Since you desired to consult us regarding this problem, as with the others, my son the deacon Celestine has included in his own letter your question concerning what is written in the letter of the blessed Apostle James: “Should anyone among you be sick, have the presbyters come and pray over him, anointing him with oil in the name of the Lord; the prayer of faith will save him who suffers, and the Lord will raise him up; and if he has committed sin, it will be forgiven him.”² This text—and no one can doubt it—must be understood of the faithful who are sick, for these can be anointed with the holy oil of chrism prepared by the bishop. This oil is to be used not only by priests [sacerdotes] but by all Christians who can anoint themselves or their families when sickness strikes. It is superfluous to ask whether the bishop can do what is surely allowed to the presbyters. In fact, if the text speaks of presbyters, it is because bishops engaged as they are in other affairs cannot visit all the sick. But if a bishop can do so or if he judges it good that someone be visited by him, without hesitation he, whose task it is to prepare the oil, can both bless and anoint with it. This oil cannot be given to penitents since it is a type of sacrament. Can anyone believe that something of this kind may be given to those who are refused the other sacraments? (2791)

My dear brother, we have done our best to reply to all your requests for explanations so that your church may be able to observe and retain the practice of the Roman church from which it has its origin. As to the other topics, which we cannot take up in writing, when you come to Rome we can discuss them if you so request this. […] (2792)

108-A-5. LETTER 30. TO THE SECOND SYNOD OF MILEVIS^†a

5. Totally foolish is what you say the Pelagians^b preach, namely, that without the gift of baptism infants can be rewarded with eternal life. Unless they eat the flesh of the Son of Man and drink his blood, they will not have life in them.¹ It seems to us that those desiring this for infants who have not yet been reborn wish to have baptism itself rendered useless since they preach that infants possess what is—as we believe—given only through baptism. […] (2793)

109. ZOSIMUS, POPE

Of Greek origin, Zosimus became bishop of Rome in 417. His short reign, namely, till 418, is noted for his misadventures regarding ecclesiastical government in Gaul, his response to Pelagianism, and his understanding of church law.

CPL nos. 1644ff. * Altaner (1961) 417 * Altaner (1966) 356 * Bardenhewer (1913) 4:614, 616 * Bautz 14:589–93 * Labriolle (1947) 2:687 * Quasten 4:585–86 * Steidle 146 * Tixeront 276 * CATH 15:1551–52 * CE 15:764–65 * DACL 13.1:1203 * DCB 4:1221–25 * DictSp 16:1651–58 * DPAC 2:3628–29 * DTC 15.2:3708–16 * EC 12:1823–24 * EEC 2:885 * EEChr 2:1189–90 * LTK 10:1492 * NCE 14:1135–36 * NCES 14:935–36 * ODCC 1783 * PEA (1894) 10.1 (n.s.) 841–44

109-A. Letter 9. To Hesychius of Salona^††a

[…] To be observed for the individual grades are the following periods of time. If someone as an infant was enrolled among the ministers of the Church, he should remain a reader till he reaches the age of twenty. If an adult desires to enter divine service, he is to remain five years either among the readers or among the exorcists. Then he is to spend four years as either an acolyte or a subdeacon, and if worthy he will proceed on to the blessing of the diaconate. He should remain five years in this order if he conducts himself blamelessly. And after that, if he has observed the correct number of years and gone through so many grades, he, having given proof of this, may be considered as deserving of the presbyterate. […] (2794)

110. PAULINUS OF NOLA

Born of a noble family (ca. 355) in Bordeaux, Paulinus (Meropius Pontius Anicius Paulinus) eventually left home and went to Rome (ca. 375), where he became a member of the senate. Leaving government, he returned to Bordeaux and was baptized (ca. 389/390), and then went to Spain, where he married. He and his wife, Therasia, eventually withdrew from the world, giving away all their possessions. Ordained a priest against his will in Barcelona (393/394), in the spring of 395 Paulinus with his wife took up residence near Nola in southern Italy to be close to the tomb of Saint Felix, for whom Paulinus had a special devotion. Paulinus was created bishop of Nola in 409/410, and he died in 431.

CPL nos. 202ff. * Altaner (1961) 482–83 * Altaner (1966) 409–10 * Bardenhewer (1908) 447–51 * Bardenhewer (1910) 388–90 * Bardenhewer (1913) 3:569–82 * Bardy (1930) 122–25 * Bautz 7:28–34 * Hamell 137 * Labriolle (1947) 2:481–94 * Labriolle (1968) 323–32 * Quasten 4:296–306 * Steidle 258 * Tixeront 250–52 * CATH 10:947–49 * CE 11:585–86 * DACL 12:1422–65 * DCB 4:234–45 * DictSp 12.1:592–602 * DPAC 2:2609–12 * DTC 12.1:68–71 * EC 9:701–3 * EEC 2:660–61 * EEChr 2:886 * LTK 7:1490–91 * NCE 11:28–29 * NCES 11:38–39 * ODCC 1244 * PEA (1894) 18.2:2331–51 * PEA (1991) 9:426–28 * TRE 26:129–33

R.C. Goldschmidt, ed., Paulinus’ Churches at Nola: Texts, Translations and Commentary (Amsterdam, 1940).

110-A. Letters

Paulinus engaged in a widespread correspondence with many church leaders, for example, Augustine (WEC 3:98), Jerome (WEC 3:145), and Sulpicius Severus. Some fifty letters written by Paulinus have come down to us. Although not highly theological, they impart much information as to the religious life of the people of his time.

110-A-1. LETTER 18. TO VICTRICIUS^†a

V. I hear that Rouen, which in times past was hardly known in neighboring regions, is now honored even in distant provinces. It is worthy of divine praise and is included among cities noted for their holy places. […] The apostles have found among you a most suitable refuge. […] In Rouen they together with the angels are day and night comforted by continuous praise of Christ the Lord. […] In Rouen they take great delight in the most pure hearts and voices of your sheep and in the daily unity of those who sing with true understanding¹ in the town’s populous churches and more secluded monasteries. […] (2795)

110-A-2. LETTER 32. TO SEVERUS^†a

VII. Through your faith the Lord has fulfilled your heartfelt desire by increasing the splendor and holiness of your buildings, doing so by obtaining the holy relics of the illustrious apostles and martyrs. I know that it was in anticipation of this gift that you constructed a second basilica, one larger than the first, at Primuliacum. I believe that you should also venerate the fragment of the cross that I sent to you and which lies consecrated in the church together with the relics of the saints. To do so is worthy of your life of faith and of the dedication of your faithfully constructed building, a building surely visited by many. It is also fitting for the relics of the saints. Should it please you, the following verses will make known your decision. (2796)

The holy altar conceals a divine union.

Martyrs together with the holy cross are placed here.

The whole martyrdom of Christ the Savior is gathered here,

The cross, the body, the blood, the martyr, Divinity itself.

God always preserves the divine gifts for you.

Where Christ is, there the Spirit and the Father are.

Thus where the cross is, so too is the martyr because

The martyr’s cross is the holy reason for the saint’s martyrdom.

Where the cross has given us the food of life, it has given a crown

Whereby his servants share in the Lord.

The flesh that I eat is nailed to the cross.

His blood, by which I drink life and wash my heart, flows from the cross. […]

VIII. Perhaps you prefer that this blessing from the cross be readily available for your daily protection and healing. Once the cross is placed within the altar, it is not always available when needed. In such a case it is sufficient for the consecration of the basilica if we entrust the building only to the apostles and the martyrs. If their venerable relics but not the cross are placed under the altar, the following lines will make this known. (2797)

The glory of the divine table conceals the

Holy relics of the saints taken from the bodies of the apostles.

The Spirit of the Lord stands by with healing powers,

And teaches that these relics are holy.

So two graces breathe upon our pious prayers,

One from the martyrs here below, the other from the holy things above.

The precious death of the saints, through a small amount of their relics,

Assists the prayers of the priest and benefits the living.

X. […] I have been motivated to link my basilicas with yours, not only because both were constructed simultaneously and by the manner of their dedication but also by my describing both in this letter. […] And so the basilica, already dedicated in the name of Christ our Lord and God to our common defender and master of our household, is frequented as being an addition to his four basilicas. It is venerable not only because of the honor given blessed Felix^b but because of the holy relics of the apostles and martyrs preserved beneath the altar within the apse with its three recesses. The apse, having a floor and marble walls, is illuminated by a vault decorated with mosaics, whose painting contains the following verses. (2798)

The Trinity glows in its full mystery.

Christ is pictured as a lamb; the Father’s voice resounds from heaven.

The Holy Spirit flows down in the form of a dove.

The cross is surrounded by a wreath, by a bright circle,

Around which the apostles form a wreath,

Whose image is represented by a choir of doves.

The holy unity of the Trinity meets in Christ,

With the Trinity having its proper symbols.

The Father’s voice and the Spirit reveal God.

The cross and the lamb confess the holy victim.

The purple and the palm point to the kingdom and to triumph.

Christ, the Rock of the Church, stands upon a rock.

From this rock flow four bubbling springs,

The evangelists, the living streams of Christ.

XI. On the girdle below […] the following inscription reveals the holy of holies deposited beneath the altar. (2799)

Here is reverence, here faith that nurtures, here the glory of Christ.

Here the cross is joined to its witnesses.

For a wooden splinter of the cross is a great pledge.

The whole power of the cross is found in a small fragment.

Holy Melania^c brought it to Nola as a gift.

It is the greatest good coming from Jerusalem.

The holy altar covers a double honor to God,

Bringing together the relics of the martyrs and the cross

So that those slain for the cross may find rest upon the cross.

XII. The space outside the basilica’s apse extends under a high paneled ceiling. On each side there are double colonnades. Four rooms within each colonnade are located within the basilica’s side walls. These rooms are for the benefit of those desiring to pray privately or to meditate on the Lord’s law. They also serve as places where the clergy and their associates may obtain eternal rest. Each room is marked by verses, which I will not reproduce in this letter. I have, however, written down the verses that appear over the basilica’s entrances because, if you desire to use them, they may be appropriate for the doors of your basilicas. Such would be the following. (2800)

Peace to all of you who are entering the house of God,

pure and with peaceful hearts.

Or the following which describes the holy picture of the Lord above the entrance.

Look upon the wreathed cross of Christ the Lord that is located above the narthex.

It promises great rewards for hard labor.

Take up your cross if you wish to carry away the wreath.

In the second basilica the following verses appear over the more private door which one passes through when entering in a private way from the little garden or orchard.

O worshipers of Christ, through pleasant greenery enter the way toward heaven.

It is most fitting to approach from this joyful garden.

From here holy paradise is granted to those who merit it.

The same door is marked with other verses within.

You leave the Lord’s house after completing your prayers,

Return in body but remain in heart.

XIII. Contrary to custom, the basilica faces not the east but toward the basilica of my blessed Lord Felix, namely, toward his tomb. The apse curves its way around with side apses on both the right and the left in the open space. One of these apses can be used by the bishop when offering the sacrifice of joy; the other in a large curve holds the numerous people at prayer behind the priest. The whole area faces the basilica of our venerated confessor, giving joy to one’s sight, with three equal arches and with the light shining through the grating connecting the roofs and walkways of each basilica. (2801)

Because the intervening wall of the apse of a tomb would separate the old church from the new church, the wall on the side of blessed Felix’s church contains as many doors as are at the side of the new church’s front entrance. Through the wall one can look into the other church. And so these verses appear at the entrances of the new church.

This loving house lies open to those who enter through the triple arch.

This three-fold door is a witness to their devout faith.

XIV. Likewise on the right and left of this, next to crosses painted red, are these lines. (2802)

The cross is enriched with a laurel of flowers.

It is red with the blood shed by our Lord.

The doves sitting above this divine symbol

Show that God’s kingdom lies open to the simple.

[And another.]

By means of this cross remove us from the world and the world from us.

Give life to our souls by destroying our sins.

If your peace flourishes in our pure hearts,

You will make us also your favored doves.

XVI. In the two sacristies which, as I said, are on both sides of the apse, the following verses indicate the function of each. (2803)

To the right of the apse.

The holy food is kept in this place.

From here the nourishing meal of the holy liturgy is brought forth.

To the left of the apse.

Whoever desires to meditate on the holy law

Can sit here while contemplating the Holy Scriptures.

110-B. Poems

Considered among the most prominent poets of the patristic era, Paulinus did not hesitate to use profane literary forms in the twenty-nine authentic poems that have come down to us from his pen. Initially he wrote on a variety of secular topics, but after baptism he based his writings solely on religious themes. Among these compositions are the fourteen poems he wrote in honor of Saint Felix (the carmina natalicia).

110-B-1. POEM 23^†a

111. You are aware of the custom whereby we fast prior to the feastday, and how late in the evening each person, having consumed the holy things, returns home. So once the gathering in the Lord’s temple has concluded and after our bodies have been refreshed by eating, we begin to praise God with hymns and spend the night singing psalms. (2804)

110-B-2. POEM 25^††a

199. May your father, the bishop, bless you. May he with the hymn-singing choir lead the holy song. Dear Memor,^b lead your children before the altar and pray over them with your sanctifying hand. (2805)

225. Not forgetful of his obligations, Memor, following established practice, entrusts his dear ones to Aemilius,^c who joins them together in marriage as he extends his right hand over them while he sanctifies them by a prayer. (2806)

110-B-3. POEM 27^†††a

546. All know that a large number of people gather here to praise holy Felix. But often enough the crowd is uneducated, certainly not deficient in belief but nonetheless lacking in reading ability. Long have these people been accustomed to serving profane gods, gods of the belly. Now they have been converted to Christ due to the evident works of the saints in Christ. […] See how they spend the whole night in joy, warding off sleep with happiness, warding off darkness with their torches. Would that they turn this happiness into sound prayer and not bring drinking cups into the holy precincts. To be sure, a sober congregation shows greater reverence as it sings holy hymns with pure voices and soberly offers sung praise to the Lord. (2807)

111. CELESTINE I, POPE

The pontificate of Celestine I (422–32) was one of much activity, not only regarding the restoration/construction of church buildings, but also in opposing the heresies of Pelagianism, the doctrine that a person can be saved only by one’s personal merits, and Nestorianism, the doctrine holding that there are two separate persons in Christ. Celestine is especially noted for his efforts toward evangelizing Ireland and for his vigorous affirmation of the authority of the bishop of Rome.

CPL nos. 1650ff. * Altaner (1961) 417 * Altaner (1966) 356–57 * Bardenhewer (1913) 4:614–17 * Jurgens 3:183–84 * Quasten 4:587–89 * Steidle 146 * Tixeront 276 * CATH 1:748–49 * CE 3:477–78 * DACL 2.2:2794–2802, 13.1:1203–14 * DCB 1:584–88 * DHGE 12:56–58 * DPAC 1:638–39 * DTC 2.2:2051–61 * EC 3:1255–56 * EEC 1:154 * EEChr 1:228 * LTK 2:1246 * NCE 3:363–64 * NCES 3:316–18 * ODCC 309

P. Jeffery, “The Introduction of Psalmody into the Roman Mass by Pope Celestine I (422–432): Reinterpreting a Passage in the ‘Liber pontificalis,’” ALW 26 (1984) 147–65.

111-A. Letters

Of the twenty-seven letters ascribed to Celestine, sixteen are today judged authentic, most being devoted to combating Nestorianism.

111-A-1. LETTER 4. TO ALL THE BISHOPS IN THE PROVINCES OF VIENNE AND NARBONNE^†

I.2. We have learned that some of the Lord’s priests serve the interests of superstitious worship rather than purity of mind or of belief. It is no surprise that they act contrary to ecclesiastical custom since they were not born in the Church. Coming from other religious customs, they bring with them into the Church what they formerly practiced, wearing a cincture [lumbus] and a mantle [pallium], they believe they are faithful to the Scriptures. […] However, we are to be distinguished from the people by our teaching, not our clothing; by the way we live, not by the fashion of our dress; by purity of mind, not by bodily adornment. […] (2808)

II.3. We have learned that those about to die are refused penance. What they wish for is not granted. At the time of death they desire that their souls be assisted by this remedy. I confess that I am horrified at the godlessness of those who dare doubt God’s goodness. It is as if God cannot help all sinners who turn to him, no matter at what moment. It is as if God were not capable of delivering a person staggering under the weight of sin from the burden one seeks to have removed. I ask you, what does this mean unless it is to bring a new death to someone who is about to die, and to kill that person’s soul so that it can no longer be purified? God, however, is always disposed to pardon. God calls for penance and says, “Whatever be the day on which sinners convert, their sins will not be remembered against them.”¹ And, “I do not desire the death of sinners but only that they convert and live.”² Whoever refuses penance at the moment of death to anyone desiring it deprives that person of salvation. […] The sincerity of a dying person’s conversion should be judged more by the individual’s internal dispositions than by the time when this conversion occurs. […] (2809)

111-A-2. LETTER 21. TO THE BISHOPS OF GAUL^†

XII.13. It is not useless to note that in regard to those to be baptized, the Church throughout the world acts in a uniform manner. Whether it concerns the little ones or the youth, they approach the sacrament of rebirth only after the impure spirit has been banished from them by means of the exorcisms and exsufflations performed by the clergy. […] (2810)

111-A-3. LETTER 23. TO THEODOSIUS^††a

I. […] Now there is time for prayer in the Lord’s houses, and throughout all the churches your authority is commemorated in the sacrifices offered to our God. […] (2811)

112. PETER CHRYSOLOGUS

Peter Chrysologus (ca. 380–448/449) was archbishop or metropolitan of Ravenna in northern Italy, a city that at the time was the residence of the Western emperor. Little is known of Peter’s life, since there is only a legendary, and thus unreliable, biography written in the ninth century. Noted as a pastoral bishop and an effective preacher, Peter was eventually called “Chrysologus” (in Greek “golden-worded”), seemingly to make him the Western counterpart of John Chrysostom (in Greek “golden-mouthed”). In 1729 Peter was declared a Doctor of the Church.

Other than an extensive corpus of sermons, most of his writings have been lost. The Rotulus of Ravenna, a collection of prayer texts probably dating from the second half of the eighth century or somewhat earlier, was once and incorrectly ascribed to Peter.

CPL nos. 227ff. * Altaner (1961) 544–45 * Altaner (1966) 458 * Altaner (1978) 458, 648 * Bardenhewer (1908) 526–27 * Bardenhewer (1910) 454–55 * Bardenhewer (1913) 4:606–10 * Bautz 1:1017–18 * Hamell 127 * Jurgens 3:266–68 * Quasten 4:575–77 * Steidle 160 * Tixeront 278–79 * CATH 11:353–54 * CE 11:762 * DCB 1:517–18 * DictSp 12.2:1541–46 * DPAC 1:2792–93 * DTC 12.2:1916–18 * EC 9:1433–35 * EEC 2:678 * EEChr 2:906 * LTK 8:118 * NCE 11:214 * NCES 11:184–85 * ODCC 341–42

F. Cabrol, “Autour de la liturgie de Ravenne: s. Pierre Chrysologue et le ‘Rotulus,’ RB 23 (1906) 489–500. * K. Gamber, “Eine alt-ravennatische Epistel-Liste aus der Zeit des hl. Petrus Chrysologus,” LJ 8 (1958) 73–96. * K. Gamber, “Die Orationen des Rotulus von Ravenna: eine Feier des Advents schon zur Zeit des heiligen Petrus Chrysologus,” ALW 5 (1958) 354–61. * A. Olivar, “San Piedro Crisologo autor de la Expositio Symboli de Cividale,” SE 12 (1961) 294–312. * A. Olivar, Los sermones de san Pedro Crisólogo de Ravena (Montserrat, 1962). * A. Olivar, “La duración de la prédicación antigua,” Liturgica 3 (Montserrat, 1966) 143–84. * R. Ladino, “La iniciación cristiana en san Pedre Crisológo de Ravena,” diss. (Rome, 1969). * F. Sottocornola, L’anno liturgico nei sermoni di Pietro Crisologo, Studia Ravannatensia 1 (Cesena, 1973). * W.B. Palardy, “The Church and the Synagogue in the Sermons of Saint Peter Chrysologus,” diss. (Washington, D.C., 1992). * K. Stevenson, “The Six Homilies on the Lord’s Prayer of Peter Chrysologus,” in Studia Liturgica Diversa: Essays in Honor of Paul F. Bradshaw, ed. M.E. Johnson and L.E. Phillips (Portland, 2004) 65–70.

112-A. Sermons

The sermons of Peter—and 182 of them appear to be authentic—give us a good idea of the liturgical readings during the Church Year in the northern Italian seaport of Ravenna. His preaching, primarily on gospel passages, was short, simple, and direct. Many scholars agree that a high degree of eloquence was not a hallmark of this man who, nonetheless, came to be known as the Golden-Worded.

112-A-1. SERMON 11. ON LENT^†

IV. […] You see, my brothers and sisters, that our fasting during Lent is not a human invention but comes from divine authority; it is mystical, not of one’s own doing; its origin is hidden, not coming from the earth but from the secrets of heaven. […] (2812)

112-A-2. SERMON 43. ON PRAYER, FASTING, AND ALMSGIVING^††

II. My brothers and sisters, it is through three things that faith stands firm, that piety exists, and that virtue remains, namely, prayer, fasting, and mercy. What prayer requests through unrelenting petition, fasting obtains, and mercy accepts. Prayer, mercy, fasting: these three are one; these three invigorate one another. Fasting is the soul of prayer; mercy gives life to fasting. May no one divide these three; they are not to be separated. A person who has only one of them or does not have all three of them together has none of them. And so the person who prays is to fast. Whoever fasts is to show mercy. […] (2813)

IV. […] In the morning we arise to face the vicissitudes of the day; we spend the day amidst various trials; we experience changes brought about by the passing of the hours; there is the failure of words and danger in the things we do. Why is it that we do not want to go to church in the morning? Why do we have no desire to request protection for the whole day by means of our morning prayer? Why is it that we joyfully pass the whole day with other people and yet take no pleasure in being with God? […] (2814)

112-A-3. SERMON 67^†

7. […] As children of heaven we are encouraged by our heavenly Father to request heavenly bread. He said, “I am the bread that has come down from heaven.”¹ He is the bread sown in the Virgin, leavened in the flesh, made ready in his passion, baked in the furnace of the sepulcher, placed in the churches, set upon the altars; he is the bread that daily provides nourishment to the faithful. (2815)

112-A-4. SERMON 117. ON BAD SEED (MATT 13:24)^††

IV. […] So it is, my brothers and sisters, that the heavenly Spirit, by the secret mixture of its power, makes fruitful^a the stainless womb of the font in order that those upon earth, whose miserable condition comes from their muddy roots, may be brought forth as if from heaven and thus are led to the likeness of their Creator. Therefore, may we, who are already reborn and again molded into the image of our Creator, carry out what the apostle has enjoined. (2816)

112-A-5. SERMON 166. ON FASTING^†††

II. Consider the Lenten fast which the whole Church begins tomorrow with solemn piety. Many believe that this fast has been passed down to us or that the Lord observed it only for the purpose of restraint, failing to understand that it contains a mystery of higher meaning. It exists not merely for punishing the body, for removing vices, for putting a rein on our feelings. Furthermore, from antiquity the number “forty” is considered sacred; it is so mystical that by virtue of some invisible law it is written as a number that effects divine things. In order that this may be totally clear, allow me to present a number of examples. (2817)

III. […] For forty days and nights rain poured down from heaven to cleanse the earth.¹ This took place so that the world—a creature on the very verge of perishing—might rejoice that it was reborn by such a baptism; that the world might understand that its existence is due not to nature but to the gift of its Creator; that the earth from which our bodies take their origin might taste beforehand the very form of our baptism; and finally that the earth, which previously brought forth men and women unto death, now leads them reborn unto life. (2818)

IV. Listen carefully, my brothers and sisters, as to the importance of the number “forty.” In times past this number opened up the heavens for the cleansing of the earth; now through the font of baptism it allows all the people of the world to be renewed. Rightly do we fast throughout the forty days so that we might arrive at the saving font of baptism. […] (2819)

VI. And since we should not omit anything, Moses himself was cleansed and freed from his body by a fast of forty days.² […] (2820)

VII. A fast brought Elijah up to heaven. […] So that this could happen, Elijah first ran the mystical course of the number “forty.”³ […] (2821)

IX. If, therefore, the Lord through such important testimonies has taught us a simple, pure, and unvarying fast of forty days and has handed it down to us under the number of so great a symbol, then why such variety, why such novelty? How does it happen that some weeks are observed in a relaxed manner whereas others are strictly observed, in some cases the fast being lenient and in others severe? […] May the fast be properly apportioned and, as tradition requires of us, may we observe it for the discipline of body and soul. Those unable to fast should not presume to initiate something new but ought to admit that it is due to personal weakness that they relax the fast. May their almsgiving compensate for their failure to fast. […] (2822)

113. LEO I, POPE

Little is known of the personal life of Leo I (Leo the Great). Some suggest he was born in Rome, where he eventually became an influential archdeacon. Ordained bishop of that city on September 29, 440, Leo held office at a time when the western part of the empire was under attack from the north. He did not hesitate to involve himself in political affairs as, for example, when meeting Attila the Hun at Mantua in 452, Leo persuaded him to spare Rome and withdraw beyond the Danube (it is disputed whether episcopal eloquence or simple bribery brought this about). In 455 he influenced the Vandals led by Geiserich not to engage in torture, murder, and destruction by fire during their sack of Rome.

As pastor Leo promoted unity in Christian belief and practice, orthodox doctrine in the face of heresy and schism, church discipline (e.g., the practical requirements imposed on those ordained to the presbyterate), and the primacy of the Roman church over other churches. Leo’s thought, which has come down to us through his letters and sermons, is clear and simple, although neither original nor profound.

The so-called Leonine Sacramentary or, as it is called today, the Sacramentarium Veronense (actually a private collection of liturgical texts) was once and erroneously ascribed to Leo, although there is at times similarity of wording between that found in some of Leo’s sermons and that found in some texts of the Veronense.

Leo died in 461; in 1754 he was named a Doctor of the Church by Pope Benedict XIV. Only two popes are traditionally called “Great,” one being Gregory I (WEC 4:165) and the other Leo I.

CPL 1656ff. * Altaner (1961) 417–22 * Altaner (1966) 357–60 * Bardenhewer (1908) 522–26 * Bardenhewer (1910) 451–54 * Bardenhewer (1913) 4:617–23 * Bardy (1930) 166–68 * Bautz 4:1425–35 * Hamell 159–60 * Jurgens 3:268–81 * Labriolle (1947) 2:688–90 * Labriolle (1968) 442–43 * Quasten 4:589–612 * Steidle 147–48 * Tixeront 276–78 * CATH 7:312–17 * CE 9:154–57 * DACL 8.2:2532–38 * DCB 3:652–73 * DictSp 9:597–611 * DPAC 2:1922–25 * DTC 9.1:218–301 * EC 7:1139–44 * EEC 1:479 * EEChr 2:674–76 * LTK 6:820–22 * NCE 8:637–39 * NCES 8:474–78 * ODCC 966–67 * PEA (1894) 12.2:1962–73 * PEA (1991) 7:47–48 * TRE 20:737–41

GENERAL STUDIES

E. Dekkers, “Autour de l’oeuvre liturgique de s. Léon le Grand,” SE 10 (1958) 363–98. * P. Jounel, “Au lendemain du XVe centenaire de s. Léon le Grand,” LMD, no. 69 (1962) 190–94.

EUCHARIST

P. Borella, “S. Leone Magno e il ‘Communicantes,’” EphL 60 (1946) 93–101. * C. Callewaert, “S. Léon et le Communicantes et le Nobis quoque peccatoribus,” SE 1 (1948) 123–64. * F.C. Cross, “Pre-Leonine Elements in the Proper of the Roman Mass,” JThSt 50 (1949) 191–97. * L. Eizenhofer, “Das Opfer der Gläubigen in den Sermonen Leos des Grossen,” in Die Messe in der Glaubensverkündigung, ed. F.X. Arnold and B. Fisher, (Freiburg, 1950) 79–107. * D.R. Holton, “The Sacramental Language of St. Leo the Great: A Study of the Words Munus and Oblata,” EphL 92 (1978) 115–65. * C. Folsom, “Mysterium fidei and St. Leo the Great (440–461),” EOr 15 (1998) 289–302.

PENANCE

A. Lagarde, “La pénitence dans les églises d’Italie au cours des IVe et Ve siècles,” RHE 92 (1925) 108–47. * E. Luveley, “The Doctrine of St. Leo the Great on the Ecclesiastical Forgiveness of Sin,” diss. (West Baden, 1954). * P. Jounel, “La pénitence quadragésimale dans le missel romain,” LMD, no. 56 (1958) 30–49. * E. Koep, “Die Sünde nach Leo dem Grossen,” diss. (Cologne, 1962). * F. Mayr, “Die kanonische Busse des 5. Jahrhunderts im Wandel,” diss. (Innsbruck, 1972). * P.R. Cooney, “Penance in the Writings of Leo the Great,” diss. (Notre Dame, 1973). * P.J. Riga, “Penance in St. Leo the Great,” EgT 5 (1974) 5–32.

LITURGICAL TEXTS

P. de Puniet, “Les trois homélies catéchétiques du ‘Sacramentaire Gélasien’ pour la tradition des Evangiles, du Symbole et de l’Oraison dominicale,” RHE 5 (1904) 505–21, 755–86. * B. Capelle, “Messes du pape s. Gélase dans le sacramentaire léonien,” RB 56 (1945–46) 12–41. * C. Callewaert, “Saint Léon le Grand et les textes du léonien,” SE 1 (1948) 35–123; also repr. separately (Bruges, 1948). * O. Harrison, “The Formula Ad virgines sacras: A Study of the Sources,” EphL 66 (1952) 252–73, 352–66. * H. Schmidt, “De lectionibus variantibus in formulis identicis Sacramentariorum Leoniani, Gelasiani et Gregoriani,” SE 4 (1952) 103–73. * B. Capelle, “Une messe de s. Léon pour l’Ascension,” EphL 57 (1953) 201–9. * I. Carton, “A propos des oraisons de carême: note sur l’emploi du mot ‘observantia’ dans les homélies de s. Léon,” VC 8 (1954) 104–14. * C. Coebergh, “Saint Léon le Grand auteur de la grande formule ‘Ad virgines sacras’ du sacramentaire Léoniene,” SE 6 (1954) 282–326. * B. Capelle, “Une messe de s. Léon pour l’Ascension,” EphL (1953) 200–209; repr. in Travaux liturgiques, vol. 2 (Louvain, 1956) 71–78. * A.P. Lang, “Leo der Grosse und die Dreifaltigkeitspräfation,” SE 9 (1957) 116–62. * A.P. Lang, Leo der Grosse und die Texte des Altgelasianums, mit Berüchsichtigung des Sacramentarium Leonianum und des Sacramentarium Gregorianum (Steyl-Kaldenkirchen, 1957). * J. Magne, “La prière de consécration des vierges ‘Deus castorum corporum’: étude du texte,” EphL 72 (1958) 245–67. * A.P. Lang, “Leo der Grosse und die liturgischen Texte des Oktavtages von Epiphanie,” SE 11 (1960) 12–135. * C. Coebergh, “La messe de s. Grégoire dans le sacramentaire d’Hadrien: essai d’explication d’une anomalie notoire, suivie de remarques sur la Mémoire des Défunts et le développement du culte des saints confesseurs à Rome du Ve au VIIIe siècle,” SE 12 (1961) 372–404. * A.P. Lang, “Anklange an Orationem der Ostervigil in Sermonen Leos d. Gr.,” SE 13 (1962) 281–325; 14 (1963) 1–22. * A.P. Lang, “Leo der Grosse und die liturgischen Gebetstexte des Epiphanifestes,” SE 14, Supplement (1963) 3–22. * E. Alberich, “El misterio salvífico de la encarnación en el primer formulario navideño del sacramentario leoniano,” RET 25 (1965) 277–317. * C. Coebergh, “Problèmes de l’évolution historique et de la structure littéraire de la ‘Benedictio Fontis’ du rite romain,” SE 16 (1965) 260–319.

HOMILIES

A. Basquin, “Les homélies de s. Léon le Grand (Noël),” QL 1 (1910–11) 72–76. * L. Beauduin, “La Pentecôte,” QL 3 (1912–13) 241–53. * J. Kreps, “Les leçons de s. Léon aux dimanches de l’Avent,” QLP 9 (1924) 233–38. * K. Esser, “Das Kirchenjahr nach den Sermones Leos d. Grossen,” diss. (Innsbruck, 1934). * B. de Graiffier, “Le prétendu sermon de s. Léon sur s. Vincent mentionnée dans le martyrologie romain,” in Miscellanea Liturgica in Honorem L. Cunniberti Mohlberg, vol. 2 (Rome, 1949) 313–16. * I. Carton, “Note sur l’emploi du mot ‘observantia’ dans les homélies de s. Léon,” VC 8 (1954) 104–14. * R. Dolle, “Un docteur de l’aumône, s. Léon le Grand,” VS 96 (1957) 266–87. * P. Jounel, “La pénitence quadragésimale dans le missel romain,” LMD, no. 56 (1958) 30–49. * A.P. Lang, “Anklärung an liturgische Texte in Epiphanie-Sermonen Leos des Grossen,” SE 10 (1958) 43–126. * F. Hofmann, “Die Osterbotschaft in den Predigten Papst Leos des Grossen,” in Paschalis Sollemnia (Freiburg, 1959) 76–86. * V. De Rosa, “Il digiuno liturgico nei sermoni di s. Leone Magno,” Annali Pontifical Istitute Super. di Scienze e Lettere “S. Chiara” 11 (1961) 19–91. * E.J. Ahern, “The Epiphany Sermons of St. Leo the Great,” IER 99 (1963) 24–27. * P. Mikat, “Die Lehre vom Almosen in den Kollektenpredigten Papst Leos d. Gr.,” in Festschrit T. Michels (Münster, 1963) 46–64. * A.P. Lang, “Anklänge an Orationen der Ostervigil in Sermonen Leos des Grosses,” SE 18 (1967–68) 5–119. * A. Chavasse, “Le sermon III de s. Léon et la date de la célébration des Quatre-Temps de septembre,” RevSR 44 (1970) 77–84. * A. Chavasse, “Dans sa prédication s. Léon le Grand a-t-il utilisé des sources liturgiques?” in Mélanges B. Botte (Louvain, 1973) 71–74. * A. Chavasse, “Le sermon prononcé par Léon le Grand pour l’anniversaire d’une dédicace,” RB 91 (1981) 46–104. * A.P. Lang, “Anklänge an Orationen der Ostervigil in Sermonen Leos des Grossen,” SE 28 (1985) 155–381.

LITURGICAL YEAR

B. Capelle, “Valeur spirituelle du Carême d’après s. Léon,” QLP 35 (1954) 104–14. * A. Guillaume, Jeûne et charité dans l’Eglise latine des origines au XIIe siècle en particulier chez s. Léon le Grand (Paris, 1954). * J. Gaillard, “Noël, memoria ou mystère,” LMD, no. 59 (1959) 37–59. * A. Chavasse, “Les féries de Carême célébrées aux temps de s. Léon le Grand (440–461),” in Miscellanea Liturgica in Onore di sua Eminenza il Cardinale G. Lercaro (Rome, 1966) 551–57. * J. Pinelli i Pons, “Ad Celebrandum Paschale Sacramentum. Il complesso eucologico per singulas lectiones della Vigilia pasquale secondo la tradizione gelasiana opera di San Leone Magno,” EOr 15 (1998) 163–91.

OTHER TOPICS

J. Rivière, “‘In partem sollicitudinis…’: évolution d’une formule pontificale,” RevSR 5 (1925) 210–31. * M.B. de Soos, Le mystère liturgique d’après s. Léon le Grand, LQF 34 (Münster, 1958). * M.B. de Soos, “Présence du mystère du salut dans la liturgie d’après s. Léon,” EphL 73 (1959) 116–35. * C. Vogel, “Rata Sacerdotia: position de Léon (440–45) sur les ordinations conferées irrégulieremnt,” RDC 25 (1975) 19–27. * J. Waldram, “Sacramentorum baptismi et confirmationis disciplina ac ritus secundum opera s. Leonis Magni,” diss. (Rome, 1963). * J.A. Pascual, “El misterio pascual según san. León Magno,” RET 24 (1964) 299–314. * C. Compagna, “Il giorno del conferimento del battesimo in relazione al mistero celebrato nella teologia dei Padri,” Asprenas 18 (1971) 370–432. * B. Studer, “‘Sacramentum et exemplum’ chez s. Augustin,” RAug 10 (1975) 87–141. * G. Hudon, “Les présupposés ‘sacramentels’ de s. Léon le Grand,” EgT 10 (1979) 323–41. * J. Pinell i Pons, “Teologia del ministero della praedicazione in san Leone Magno,” EOr 10 (1993) 125–62.

113-A. Letters

The corpus of Leo’s letters contains 173 pieces, 143 attributed to Leo himself (although some might be spurious) and 30 addressed by various individuals to the pope. Produced by his chancery, Leo’s letters provide valuable information on both dogma and discipline. A critical edition of these informative documents is awaited.

113-A-1. LETTER 4. TO THE BISHOPS PRESIDING IN CAMPANIA, PICENUM, ETRURIA,^a AND ALL THE PROVINCES^†b

I. Slaves are not to be ordained. In some places men who have not been approved, whether in terms of dignity of birth or personal conduct, are admitted to holy orders. There are also some, not obtaining freedom from their masters, who are raised to the dignity of the priesthood as if the low estate of a slave might assume this honor; it is believed that a person can be approved by God even though he was not yet able to prove himself to his master. And so the charge here is twofold: the holy ministry is defiled by the humble condition of those sharing in it; and the rights of the master are violated. […] (2823)

II. Once each man’s respectability as to birth and conduct has been ascertained, then the teaching of the apostle¹ informs us as to the type of person that is to be associated with the ministry of the holy altar; we also learn from the divine precepts² and from the rules of the canons. These have been ignored and thoroughly disregarded by many of the brethren. Everyone knows that the husbands of widows have been ordained as well as those who have been married several times; in some places those who led a completely dissolute life were allowed to be ordained without any hindrance, all this being contrary to what the apostle forcefully says in this regard, be “the husband of only one wife”³ and contrary to the precept of the old law which warns, “The priest will marry a virgin, not a widow or one who has been divorced.”⁴ By the authority of the Apostolic See we command that all these be deposed from ecclesiastical office and be deprived of the title of the priesthood. […] (2824)

113-A-2. LETTER 6. LEO TO HIS BELOVED BROTHER ANASTASIUS, ARCHBISHOP OF THESSALONICA^†a

III. […] Throughout the provinces entrusted to you, only such priests may be ordained who are recommended by their life and clerical rank. Pay no attention to personal favor, to campaigning, to purchased votes. Let those to be ordained be more diligently investigated; may they throughout a long period of time be trained in the discipline of the Church. If, however, all that is required by the fathers is found in them and if they have carried out all that the holy apostle Paul has enjoined on them, namely, that a man be married only once, and that his wife was a virgin when they married as the authority of the divine law warns, [then proceed to ordain them]. What we greatly desire—so that there can be no excuses—is that no one believe he can obtain the priesthood who has married before having obtained Christ’s grace or who, upon his wife’s death, has married another after being baptized. The previous wife cannot be ignored nor can the former marriage be done away with; he is the father of those children whom he conceived by that wife before baptism as he is of those whom he is known to have begotten by the second wife after baptism. For just as what is sinful or what is known to be unlawful is removed through the bath of baptism, so what is lawful or licit is not removed by baptism. (2825)

VI. […] We indeed know—and we cannot pass over this in silence—that some of the brethren ordain only bishops on Sundays. Yet presbyters and deacons, whose consecration should be equal, in some places receive the dignity of the priestly office on any day whatsoever. This practice, and it is one that should be corrected, is contrary to the canons as well as to the tradition of our elders, a tradition that all who have received it must follow exactly in regard to all the holy orders; after a protracted period of time the candidate for the priesthood or the diaconate is to be advanced through all the steps of the clerical office. […] (2826)

113-A-3. LETTER 9. TO DIOSCORUS, BISHOP OF ALEXANDRIA^†a

I. We desire that you observe what we know was more carefully observed by our fathers, namely, that priestly and diaconal ordinations not take place on just any day whatsoever. They are to be held after Saturday, namely, during the night that precedes the dawn of the first day of the week. At this time both those conferring and those receiving the holy blessing are to be fasting. This prescription is also observed if the ordination is celebrated early Sunday morning, yet without breaking Saturday’s fast since the beginning of the previous night surely belongs to the day of the resurrection as is also evident in regard to Easter. In addition to the authority of custom, which we know derives from the teaching of the apostles, there is Sacred Scripture which also makes this clear since when the apostles, under the command of the Holy Spirit, sent Paul and Barnabas to preach the Gospel to the Gentiles, they laid hands upon them while fasting.¹ This was done so that we might know with what devotion both givers and receivers must take care to show so that the sacrament of such great blessing might not seem to be carelessly bestowed. Therefore you devoutly and laudably follow the custom of the apostles if you yourselves also follow this manner of ordaining priests throughout the churches over which, as the Lord desired, you preside: so that those to be consecrated only receive the blessing on the day of the Lord’s resurrection which begins, as all agree, on Saturday evening. […] (2827)

II. Again that our practices may completely agree, we desire that when a more solemn feast brings together a larger number of people and when the size of the crowd does not allow the people to fit into the church at one and the same time, surely the offering of the sacrifice may be repeated; if only those arriving first were allowed in for the service, then it would appear that those coming later are rejected since both piety and reason would say that the sacrifice should be offered as often as the church in which it takes place is filled by a new group of people. If the custom of only one Mass [missa] is observed and if only those who gather early in the day can offer the sacrifice, then a certain segment of the people are necessarily deprived of their devotion. […] (2828)

113-A-4. LETTER 10. TO THE BISHOPS OF THE PROVINCE OF VIENNE; CONCERNING HILARY, BISHOP OF ARLES^†a

VI. […] Those to be ordained priests are to be examined in tranquility and peace. May the endorsement of the clergy, the testimony of those held in honor, and the consent of both the laity and those in orders be insisted on. Whoever is to be in charge of all is to be selected by all. […] The ordination should not take place on any day whatsoever but on the appointed day; whoever has not been ordained on the Saturday evening before Sunday’s dawn or has not been ordained on Sunday itself cannot be certain of his status. Our fathers determined that Sunday alone was worthy of the honor of being the day when those to be made priests are especially given to God. (2829)

113-A-5. LETTER 16. TO ALL THE BISHOPS OF SICILY^††a

I. Baptism is to be celebrated at Easter, not on Epiphany. So when I heard on trustworthy testimony—I already was experiencing a fraternal and loving concern, my brothers, about what you were doing—that in regard to one of the Church’s primary sacraments you were departing from what the apostles determined, namely, that you were celebrating the sacrament of baptism for larger numbers of people on Epiphany rather than at Easter, it surprised me that you or your predecessors could have introduced such an unreasonable innovation. Doing so confuses the mysteries of the two feasts and presumes that no difference exists between the day when Christ was adored by the Magi and the day of his resurrection from the dead. Never would you have erred in this way if you had based all your observances on the source of your consecration to the episcopate. […] (2830)

III. […] In the celebration of baptism death occurs through the slaying of sins; the threefold immersion imitates the three-day stay in the tomb; the coming up out of the water is like him who rose from the tomb. The very nature of what is done teaches us that Easter is the accepted day for the general reception of grace. […] We must add that the solemn season of Pentecost, made holy by the descent of the Holy Spirit, is also allowed, for this day follows and completes the paschal feast. Although other feasts are celebrated on other days of the week, Pentecost always occurs on the day characterized by the Lord’s resurrection, extending, as it were, the hand of assisting grace and inviting those whom serious illness or lengthy travel or hardships at sea separated from the paschal feast. […] (2831)

V. […] Obviously the two seasons we have mentioned are the proper ones for baptizing the elect in the Church. Consequently, my brothers, we exhort you not to add other times of the year. […] Although we delay the [baptismal] vows of those who are not afflicted with serious sickness […], at no time do we refuse baptism, which is the only safeguard of true salvation, for any person who is at the point of death, who is under siege, who is afflicted with persecution, or who suffers the terrors of shipwreck. (2832)

113-A-6. LETTER 59. TO THE PEOPLE AND CLERGY OF CONSTANTINOPLE^†a

II. May the holy members of Christ’s Body reject such people [those denying that Christ is truly man]. May Catholic liberty not bear that the yoke of the unfaithful be laid upon it. Those who deny that Christ took upon himself our human nature are to be considered as outside the gift of divine grace and outside the sacrament of our salvation. They contradict the Gospel and resist the creed. […] Not even the tongues of infants remain silent regarding the truth of the Body and Blood of Christ in the sacrament of Communion. […] (2833)

113-A-7. LETTER 80. TO ANATOLUS, BISHOP OF CONSTANTINOPLE^††a

III. As to reading aloud the names of Dioscorus, Juvenal, and Eustathius at the holy altar […], it is very wrong that the names of those who persecuted innocent Catholics have their names indiscriminately mixed with those of the holy ones. […] (2834)

113-A-8. LETTER 88. TO PASCHASINUS, BISHOP OF LILYBAEUM^†††ab

IV. Furthermore, we believe that you must also concern yourself with this. Make more diligent inquiries there where you are certain as to the computation of the paschal feast, concerning which we find in the table of years by Theophilus,^c something that bothers us; study carefully with those who are knowledgeable about these calculations as to when the day of the Lord’s resurrection will be celebrated four years hence. By God’s grace the next Easter will be celebrated on 23 March; the following year on 12 April; and the subsequent year on 4 April. In the year 455 the date, according to Theophilus, is 24 April. We find this date to be totally foreign to the practice of the Church. As you know so well, according to our paschal cycle, it is written that Easter will occur that year on 17 April. Therefore, so there be no ambiguity whatsoever among us, diligently study this question with the experts in order that in the future we may guard against any error of this kind. […] (2835)

113-A-9. LETTER 108. TO THEODORE, BISHOP OF FORUM JULII^†ab

II. God’s abundant mercy assists those of us who have fallen so that not only through the grace of baptism but also through the medicine of penance is the hope of eternal life restored. In this way those who have violated the gifts of rebirth, condemning themselves by their own judgment, attain the forgiveness of sins. The help of divine grace has been so determined that God’s forgiveness can be obtained only through the supplication of the priests. For the man Jesus Christ, being the mediator between God and us, has handed over this power to those in charge of the Church so that they might grant the process of penance to those who confess, and once they have been cleansed by salutary satisfaction they may be admitted to sacramental Communion through the gate of penance. The Savior himself always plays a part here. He is never absent from what he has committed to his minister when he said, “Behold, I am always with you to the very end of the world.”¹ And so we do not doubt that what through our service is accomplished in good order and with satisfactory results has been granted through the Holy Spirit. (2836)

III. If, however, some of those for whom we petition the Lord should encounter an obstacle and fall away from what is required for present forgiveness, and before they obtain the appointed remedies and end their natural lives upon earth, then they, no longer in the flesh, will be unable to receive what they did not obtain when they were still alive. We need not discuss the merits and actions of those who died in this way since the Lord our God, whose judgments are beyond our understanding, has reserved to himself what the priestly ministry was unable to bring about. […] It is very useful, yes even necessary, that those guilty of sin be freed through the prayer of the priest before the last day of the sinner’s life. (2837)

V. It is fitting that Christians judge their individual consciences so that they do not day after day postpone turning to God, that they do not look to the end of life as the time for satisfaction. In light of human weakness and ignorance it is dangerous for anyone to rely upon just a few hours, concerning which there is no guarantee; and rather than obtaining forgiveness by a more complete satisfaction, one chooses the narrow limits of that time during which there is hardly any opportunity for either the confession of the penitent or the reconciliation conferred by the priest. Truly, as I have said, such people are to be assisted so that neither the act of penance nor the grace of Communion be denied them when, even though unable to speak, they request it by signs indicating that they clearly understand. But if their sickness is such that they are unable to indicate in the presence of a priest what they just a little awhile ago were requesting, the testimony of the faithful standing nearby is to avail them so that they might obtain the benefit of both penance and reconciliation. Nonetheless, to be observed are the rules of the canons of the fathers concerning those who have sinned against God by forsaking the faith. (2838)

113-A-10. LETTER 119. TO MAXIMUS, BISHOP OF ANTIOCH^†a

VI. My dear brother, you should take care that no person other than a priest of the Lord dare assume the right to teach or preach, whether this individual be a monk or a lay person claiming to be knowledgeable. Although all the Church’s children are to understand what is right and sound, nonetheless, it is not permitted that a person who has not been ordained a priest assume to himself the office of preaching since in God’s Church it is fitting that all things be orderly so that in the one Body of Christ both the more preeminent members may fill their office and those lower in rank may not oppose those who are higher. […] (2839)

113-A-11. LETTER 127. TO BISHOP JULIAN^††ab

II. We can entertain no doubt concerning [the date] of Easter during the present year. However, we have inquired regarding [its date] in the year ahead [in 454]. According to Theophilus, Bishop of Alexandria, it will be celebrated on 24 April, a day never observed as such since the time of the Lord’s resurrection. Consequently it was appropriate that the matter be more closely investigated so that all opportunity for error be avoided. According to our annals the day clearly appointed and celebrated by our fathers is 17 April. So as to avoid division among us and among those in the East in this regard, I request that you, my dear brother, deign to act more urgently with the most Christian emperor, doing so in our name, even though this most merciful emperor has in his letter deigned to advise us that he has given those in Egypt the task of most carefully inquiring into this. (2840)

113-A-12. LETTER 131. TO BISHOP JULIAN^†††ab

II. As to the approaching Easter, as I have already and often written, be solicitous and on my behalf inform, as the occasion warrants, the most merciful emperor that he should inform me as to the reply he received—the days are quickly approaching—so that we might know what day we should inscribe on our calendar, and so that the mistrust of all in this matter be more clearly removed. […] (2841)

113-A-13. LETTER 138. TO THE CATHOLIC BISHOPS OF GAUL AND SPAIN^†a

Since it is fitting that bishops act uniformly in observing the prescribed rules, we must take special care that, whether through ignorance or obstinacy, there be no failing by choosing different dates on which to celebrate the paschal feast. Because the season for the most holy solemnity has certain boundaries so that the salutary sacrament can at times be appropriately celebrated earlier and at times later, the solicitude of the Apostolic See does not cease to take care that the Church’s piety not be disturbed by any uncertainty. Some writings of the fathers say that the next celebration of the Pasch will occur on 17 April, others say on 24 April. This diversity persuaded me to disclose my concern in this affair to Marcian, the most merciful emperor, so that, at his command, those in his area who are adept at computation might make an inquiry as to the day on which this venerable solemnity is to be more correctly celebrated. He replied that 24 April was the day that was decided. So for the sake of unity and peace I have decided to go along with what was determined in the East rather than to be at variance regarding the observance of so great a feast. Consequently you should be well aware that all should celebrate the Lord’s resurrection on 24 April. You are to make your brothers familiar with this, for just as one faith binds us together, so we may celebrate with one feast. […] (2842)

113-A-14. LETTER 159. TO NICAETUS, BISHOP OF AQUILEIA^††a

Upon his return our son Adeodatus, a deacon of our See, notified us of your request, my dear brother, that from us you receive the authority of the Apostolic See concerning some matters that seem very difficult to decide. […] (2843)

VI. As to those, concerning whom you also thought we should be consulted, namely, those compelled by fear or who in error repeated their baptism and are now aware that they acted against the discipline of the Catholic faith, moderation is to be observed; only through the remedy of penance and the imposition of the bishop’s hand are they to be received back into the unity of being in communion with us; the length of the penance depends on your judgment, moderation being observed and depending on what you see to be the disposition of the penitents. In this respect you must be attentive to old age, sickness, and other perils. If a penitent’s life is in extreme danger, then through the priest’s loving care it is fitting that they be assisted by the grace of Communion. (2844)

VII. Those who were baptized by heretics and were not previously baptized are to be confirmed by the invocation of the Holy Spirit through the imposition of hands because they have received only the form of baptism, not the strength of its power. As you know, we instruct that this rule be observed in all the churches so that the font, once having been entered, may not be violated by repetition. As the apostle says, “There is one Lord, one faith, one baptism.”¹ The washing is not to be dishonored by repeating it but, as we said, only the sanctification of the Holy Spirit is invoked so that what cannot be received from heretics is received from Catholic priests. […] (2845)

113-A-15. LETTER 166. TO NEO, BISHOP OF RAVENNA^†a

I. […] We certainly know that an unpardonable outrage has taken place whenever in accord with the practice of the heretics—a practice condemned by the fathers—a person is forced to enter the font twice, a font that is available only once to those who are to be born anew. This is contrary to the teaching of the apostle, which tells us that in the Trinity there is one God, one confession of faith, one mystery of baptism.¹ […] (2846)

II. If it is found that someone was baptized by heretics, then the sacrament of rebirth is in no way to be repeated; only what was lacking is to be given so that through the episcopal imposition of the hand the power of the Holy Spirit is obtained. […] (2847)

113-A-16. LETTER 167. TO RUSTICUS, BISHOP OF NARBONNE^††a

Question 1. The presbyter or deacon who lies, saying that he is a bishop, and those whom he ordains. (2848)

Reply. For no reason are any considered to be bishops unless they have been elected by the clergy, desired by the people, and consecrated by the bishops of the province with the approbation of the metropolitan. […] If any clerics have been ordained by false bishops in churches having their own bishops and if they were ordained with the consent and approval of their own bishop, the ordination can be considered valid on condition they continue on in their churches. If not, the ordination is considered invalid, being neither linked to a place nor based on any authority.

Question 2. The presbyter or deacon who, when his crime is known, requests public penance. Should it be granted him through the imposition of the hand? (2849)

Reply. It is foreign to the Church’s tradition that those who have been elevated to the honor of the presbyterate or to the rank of deacon should, for any crime they have committed, be admitted to the remedy of penance through the imposition of the hand. Surely this refusal accords with apostolic tradition, for it is written, “If a priest shall sin, who will pray for him?”¹ And so for sinners of this type to obtain God’s mercy, withdrawal to a private place is desirable where their atonement, if fitting, may also be fruitful.

Question 3. Those who minister at the altar and are married. May they lawfully cohabit with their wives? (2850)

Reply. The law of continence is the same for ministers at the altar as it is for bishops and presbyters who when they were laymen or readers could lawfully marry and beget children. But having attained these ranks, then what was formerly lawful is no longer permitted. So that their marriage might be spiritual rather than carnal, they are not to put away their wives but rather have them as if they did not have them;² by so doing they retain the love of their wives while marital relations cease.

Question 7. The sick who agree to do penance and, once they recover, refuse to do so. (2851)

Reply. The failure of these is blameworthy, but they are not to be completely abandoned as hopeless. By numerous exhortations they should be urged to carry out faithfully what under necessity they requested. We should not despair of anyone who is still alive since what at times is postponed through the diffidence of youth is accomplished by a more mature judgment.

Question 8. Concerning those who on the point of death consent to penance and die before being admitted into communion. (2852)

Reply. Their case is reserved to the judgment of God who was responsible that the death of these be delayed till the remedy of communion. We are unable to be in communion with the dead with whom we were not in communion when they were still alive.

Question 9. Those who request penance when afflicted with great pain, and when the presbyter comes to give them what they requested, and now that only a little pain remains, they make excuses, saying they do not want to receive what is offered. (2853)

Reply. This dissimulation cannot derive from any contempt of the remedy but from a fear of subsequently sinning more grievously. Therefore a penance that is postponed so that it may be more zealously sought may not be denied so that the wounded soul may in one way or another attain the medicine of forgiveness.

Question 10. Those who promise to do penance and begin to have recourse to the law in the forum. (2854)

Reply. […] If a penitent has a case which perhaps should not be neglected, it is better to appeal to the judgment of the Church rather than to that of the forum.

Question 11. Those who engage in business while doing or after doing penance. (2855)

Reply. The nature of what is gained either pardons or condemns those who engage in business since some profits are honest, others are sordid. Indeed it is more profitable for a penitent to suffer a loss than to be involved in the dangers connected with doing business because it is difficult for sin to be absent from dealings between those who sell and those who buy.

Question 12. Those who return to the military after doing penance. (2856)

Reply. It is completely contrary to the rules of the Church to return to military service after doing penance since the apostle says, “A soldier” of God “does not involve himself in affairs of the world.”³ Consequently, those who involve themselves in military service are not free from the devil’s snares.

Question 13. Those who after penance marry or take on concubines. (2857)

Reply. If a young man, under fear of death or captivity, has done penance and afterwards, fearing that he will succumb to youthful incontinence, chooses to marry in order to avoid committing the serious sin of fornication, he appears to have done something that is less serious provided he has known no woman except his wife. We are establishing no rule here, but something we believe to be more tolerable. For according to a true understanding, nothing is more fitting for one who has done penance than continuing in chastity of both mind and body.

Question 16. Those who have been abandoned by Christian parents, and whether they are to be baptized if it cannot be determined that they have already been so. (2858)

Reply. If there is no proof on the part of relatives or family members, clergy or neighbors, that those who are the object of the inquiry were indeed baptized, proceed to have them reborn so that they will not certainly perish: we cannot repeat what is not shown to have been done.

Question 17. Those who as children were taken captive and have no knowledge of being baptized but know that at times they accompanied their parents to church: can or should these be baptized upon their return to Roman territory? (2859)

Reply. Those capable of remembering that they went to church with their parents can recall whether they received what was given to their parents. But if they cannot remember, then it seems that they should receive what is not known to have been given them since there can be no rash presumption where there is the most observant carefulness.

Question 18. Those who come from Africa or Mauretania and do not know the religious group into which they were baptized. What should be done in regard to these? (2860)

Reply. These are not ignorant of the fact of their baptism but do not know the faith professed by those who baptized them. Therefore since in one way or another they received the form of baptism, they are not to be baptized, but they become Catholics through the imposition of the hand and through the invocation of the power of the Holy Spirit—something they were unable to obtain from heretics.

Question 19. Those baptized as infants, taken captive by the pagans, and living with them as pagans. What is to be done when as young people they return to Roman territory and request Communion? (2861)

Reply. If they only lived among the pagans and ate foods offered to the idols, they can be cleansed by fasting and the imposition of the hand so that henceforth abstaining from idolatry, they may share in the sacraments of Christ. But if they adored idols or were polluted by committing murder or fornication, it is not fitting that they be admitted to Communion without having done public penance.

113-A-17. LETTER 168. TO THE BISHOPS THROUGHOUT CAMPANIA, SAMNIUM, AND PICENUM^†ab

I. I am greatly annoyed and deeply saddened that some of you are forgetful of apostolic tradition and are intent upon their own error. They claim the right to baptize not only at Easter and on Pentecost, which is akin to the former, but also on the anniversaries of the martyrs. They celebrate the mysteries of rebirth not because someone is seriously ill but because of their unrestrained license. The deaths of the martyrs are to be honored differently than the Lord’s passion. Without any previous spiritual instruction or preparation they give the sacrament to the ignorant and unlearned in such a way that church doctrine is not imparted; there is no imposition of the hand; there is no fasting through which the old self is destroyed. In regard to such a great mystery of human salvation there is to be no exception as to the day on which the gift of rebirth takes place. Therefore we warn and publicly testify that those who act in this way do so not without danger to their state. This presumptuous manner of acting is to cease. You are to confer this highest and most powerful gift of God only at Easter and at Pentecost to those who believe and desire it. The only exception is when there exists a grave necessity or a danger that requires assistance; may our human infirmity, intensified by our mortal condition, not be deprived of its necessary release. As we said above, we are to observe only the two feasts, and yet care is to be taken that because of many dangers no priest is to refuse the sacrament of rebirth to those who are very seriously ill, who are under attack by the enemy, or in fear of shipwreck. If after this prohibition anyone is discovered continuing to act in this way, he is to be punished for his obstinacy since he shows himself to be pursuing evil gain rather than the things of religion. (2862)

II. […] As to penance, what is requested of the faithful is not that the type of sin be written down in a book and proclaimed in public since it suffices that by a secret confession one’s guilty conscience is indicated to priests alone. For even though the fullness of faith may seem to be praiseworthy, which due to fear of God is not afraid to blush before others, yet not all sins are of such a kind that penitents might fear making them public. Therefore this unapproved practice must cease lest many be prevented from the remedies of penance due to shame or fear that what they have done may be disclosed to their enemies who might harm them by the provisions of the law. Sufficient is the confession which is first offered to God and then also to the priest whose task is to pray on account of the sins of the penitents. Only in this way will many be moved to seek penance when the conscience of the one confessing is not made public to the ears of the people. […] (2863)

113-B. Sermons

Ninety-six of Leo’s sermons, most preached early in his pontificate, are extant and form one of the earliest collections of papal sermons that have come down to us. Divided according to various feasts, seasons, and special occurrences during the year, they are brief, simple, and direct. At an early date they were gathered into collections for liturgical and canonical use.

113-B-1. SERMON 6. SERMON 1 ON THE COLLECTIONS^†a

In many ways the holy Scriptures tell us how great is the merit of almsgiving and how powerful is its efficacy. (2864)

Next Sunday there will be a collection. I exhort and advise you in your holiness that you remember both the poor and yourselves. To the extent of your resources, recognize Christ in the poor; Christ so recommended the poor to us that it is he whom we clothe, support, and feed in them. […] (2865)

113-B-2. SERMON 12. SERMON 1 ON THE FAST OF DECEMBER^†a

IV. In a very special way the practice of religion includes prayer, fasting, and almsgiving. To be sure, it is good to engage in these practices at all times, but they are to be more zealously carried out during this season which we have received from the apostles. December returns to us this ancient custom whereby we might more carefully practice the three works I have just mentioned. Through prayer we seek God’s mercy; through fasting the lust of the flesh is extinguished; through almsgiving sins are redeemed.¹ At the same time through all of them God’s image in us is renewed if we are always ready to praise him, if we are constantly attentive to our purification, and if we are always ready to come to the aid of our neighbor. This threefold observance, my brothers and sisters, encloses within it all the fruits of the virtues. Through it we arrive at the image and likeness of God.² It inseparably joins us to the Holy Spirit. In prayer is maintained true faith; in fasting, innocent life; in almsgiving, goodness of soul. (2866)

We will fast, then, on Wednesday and Friday; on Saturday we will keep vigil with the most holy apostle Peter who by his prayers will graciously aid our prayers, our faith, and our almsgiving. […] (2867)

113-B-3. SERMON 13. SERMON 2 ON THE FAST OF DECEMBER^††a

Since our souls are not saved by fasting alone, may we complete our fast by extending mercy to the poor. May we spend on virtue what we withdraw from pleasure. May the abstinence of the person who fasts be the meal of the person who is poor. […] (2868)

113-B-4. SERMON 16. SERMON 5 ON THE FAST OF DECEMBER^†††a

II. My sisters and brothers, although fasting is fitting for all seasons, the present time is especially so. Inspired by God, our holy fathers instituted the December fast. It was their desire that, once all the earth’s fruits had been harvested, a reasonable fast should be consecrated to God and that each person might remember to use the abundance in such a way as to show more restraint as well as more liberality toward the poor. Prayer for sins is, in fact, most efficacious when it is accompanied by almsgiving and fasting; and prayer upheld by these ascends more quickly to God since it is written, “The merciful do good for themselves,”¹ and nothing belongs more to anyone than what is expended for one’s neighbor. Whatever part of a person’s material goods serves the needy is transformed into eternal riches, and from such liberality are born riches that are not diminished by their use, riches no corruption can endanger. “Blessed are the merciful, for God will show mercy to them.”² And he who is the model of his own command will be their highest reward.³ (2869)

113-B-5. SERMON 18. SERMON 7 ON THE FAST OF DECEMBER^†a

II. […] My brothers and sisters, through the providence of God’s grace are added the holy fasts which on certain days require that they be observed with devotion by the whole Church. If, in fact, it is noble and praiseworthy that each individual member of Christ’s Body be adorned with the accomplishment of personal obligations, it is more noble and holy when the hearts of a people devoted to God come together for a common purpose; and so he [the devil] for whom our salvation is a punishment will be conquered not only by some but also by all in solidarity. This, my brothers and sisters, is why the month of December is being proposed to us; in a certain manner it recalls by reason of the season characterizing it that we are not to allow ourselves to be numbed by the coldness of unfaithfulness but should rather gain strength through the spirit of charity. […] (2870)

III. […] The December fast, occurring in winter, summons us to a mystical farming, which cultivates with spiritual zeal the riches of the harvest, of the vineyards, and of the orchards, by which human weakness is supported; and so the Lord’s field is enriched by what is expended on its behalf, and what he never intended to be without fruit might be even more fertile in its own abundance. Certainly you understand that this refers to the progress of the whole Church, a progress whose germ is found in faith, whose growth is found in hope, and whose maturation is found in charity; for bodily mortification and attentiveness to prayer become truly pure when they are supported by the sanctification of almsgiving. As the Lord says, “Give alms and behold everything will be clean for you.”¹ (2871)

113-B-6. SERMON 19. SERMON 8 ON THE FAST OF DECEMBER^††a

II. My brothers and sisters, the usefulness of this observance is the major object of the Church’s fasts, which according to the teaching of the Holy Spirit have been so distributed throughout the year that the law of abstinence is found in each of its seasons. During Lent we celebrate a fast of springtime, at Pentecost a fast of summer, in September a fast of autumn, and during this month, December, a fast of winter; doing so we understand that nothing is free from the divine precepts and that all the elements serve the word of God for our instruction. […] (2872)

113-B-7. SERMON 20. SERMON 9 ON THE DECEMBER FAST^†a

III. […] May the privations of the faithful nourish the poor; may whatever we deny ourselves profit the needy. Even though frugality is a remedy that greatly benefits soul and body, the fasts themselves perhaps have little effect if they are not sanctified by performing works of mercy. In almsgiving is found a baptismal quality, for “just as water extinguishes fire, this is what almsgiving does for sin.”¹ Likewise does the same Spirit say, “Wash, be pure.”² Also, “Give alms and everything will be clean for you.”³ This is said in order that there be no doubt that the purity of rebirth can be recovered after many sins if we strive to purify ourselves by means of almsgiving. (2873)

113-B-8. SERMON 22. SERMON 2 ON CHRISTMAS^††a

III. My brothers and sisters, let us give thanks to God our Father, through his Son, and in the Holy Spirit. Let us give thanks to him who in his great mercy loved us and took pity on us, who “even when we were dead in our sins made us alive with Christ,”¹ doing so that we might become a new being, a new creation in him. May we then “put off the old self with its practices.”² And being sharers in the divine nature, let us renounce the doings of the flesh. Christian, remember your dignity. Since you share in the divine nature, do not fall back into your former sordid lifestyle. Remember your head and to whose Body you belong. Recall that you have been taken from the power of darkness and placed in the light and kingdom of God. Through baptism you have been made a temple of the Holy Spirit. (2874)

VI. […] May the same tempter not seduce you anew by any of his ruses, and may he not spoil the joys proper to this feast by his clever lies, for he plays games with simple souls with the deadly belief held by some that today’s solemnity appears to obtain its dignity not so much from Christ’s birth but rather—as they say—from the rising of the “new sun.” Their hearts being covered with a vast darkness, these people remain strangers to all progress of the true light³ since they are still being led by the most stupid errors of paganism. Unable to lift the eyes of their spirit above what they see with their bodily eyes, they worship as divine the luminaries which were created to serve the world. […] (2875)

113-B-9. SERMON 25. SERMON 5 ON CHRISTMAS^†a

V. […] This is why the Lord Jesus—alone among the children of men—was born innocent, the only person conceived without the stain of bodily concupiscence. He became one of us so that we might be able to share in the divine nature.¹ In the font of baptism he placed the source of the life he assumed in the womb of the Virgin; he gave the water what he had given to his mother, namely, the power of the Most High and the overshadowing of the Holy Spirit² whereby Mary brought a Savior into the world, whereby water gives new life to the believer. […] (2876)

113-B-10. SERMON 26. SERMON 6 ON CHRISTMAS^††a

II. […] Today’s feast renews for us the holy origins of Jesus, who was born of the Virgin Mary. As we adore the birth of our Savior, we find ourselves at the same time celebrating our own origins. The birth of Christ is the beginning of the Christian people, and the anniversary of the birth of the Head is the anniversary of the birth of his Body. Even though each person is in turn called and even though all the Church’s children differ one from the other down through the ages, nevertheless, just as all the faithful born from the baptismal font have been crucified with Christ in his passion, have risen in his resurrection, and have been placed at the right hand of the Father through his ascension, so in this nativity we are also born with him. Every believer, no matter where in the world, who has been reborn in Christ and who breaks with the old way of life, is changed by being reborn as a new person.¹ […] (2877)

113-B-11. SERMON 27. SERMON 7 ON CHRISTMAS^†††a

IV. […] When the sun rises at the very beginning of daybreak, some people are so foolish as to adore the sun from the peaks of the highest places. The same is true of Christians who believe they are acting religiously by following this practice, so that before entering the basilica of the blessed apostle Peter, which is dedicated to the one living and true God, and after having ascended the steps leading to the upper court, they turn to face the rising sun, lowering their heads and bowing toward the radiant circle. (2878)

This manner of acting, partly due to ignorance and partly resulting from the spirit of paganism, greatly disturbs and bothers us. Even though it happens that some people honor the Creator of this light more than the light itself, a light that is created, nonetheless it is necessary to refrain from even giving the appearance of bestowing such honor; if those coming from the cult of the gods see us doing this, then will they not return to this part of their former practice, believing it to be acceptable since they see this being common to both Christians and the godless? (2879)

V. May the faithful reject this damnable perversity and take care not to mix the honor due to God alone with the rites of those who are slaves to created things. […] (2880)

113-B-12. SERMON 41. SERMON 3 ON LENT^†a

I. My sisters and brothers, indeed at all times we are to live in a wise and holy manner. We are to direct our desires and actions to what we know pleases divine justice. However, as the days approach which the sacraments of our salvation have made brighter for us, we should take greater care to purify our hearts and to exercise more zealously the discipline of virtue. Since these mysteries are greater than any one of them individually, so our devotion should in some way surpass what we have customarily been doing; the greater the feast, the more adorned should be those celebrating it. In fact, if it appears reasonable and somewhat religious to appear on feastdays wearing more attractive clothing and demonstrating the joy of the spirit by adorning the body, and if we also take greater care, as far as we are able, to decorate the very house of prayer with more attentive care and fuller ritual, is it not fitting for the Christian soul, which is God’s true and living temple, to prepare its appearance prudently, and when it is to celebrate the mystery of its redemption, to jealously take care that no stain of injustice cloud the soul, that no wrinkle of duplicity defile it? […] (2881)

113-B-13. SERMON 43. SERMON 5 ON LENT^††a

III. Beloved, when should we more fittingly hasten to the divine remedies than when the divine mysteries are brought to us by the very return of the seasons? So that we may celebrate them more worthily, it will be highly beneficial for us to prepare ourselves by a fast of forty days. The help given by such a holy practice is not only useful and necessary for those who by means of the rebirth of baptism will pass to new life through the mystery of Christ’s death and resurrection; it is also advantageous for all who have already been reborn. The former have need of it so that they might receive what they do not yet possess; the latter to conserve what they have already received. […] (2882)

113-B-14. SERMON 44. SERMON 6 ON LENT^†a

I. […] The return of the days that are especially marked by the mystery of human restoration, days that immediately precede the paschal feast, commands us to prepare ourselves more carefully by a religious purification. Surely at any period of time numerous people lead innocent lives; indeed there are many who by their customary good deeds please God. Yet we should not so trust the integrity of our conscience so as to believe that human frailty, in the midst of the scandals and temptations surrounding it, can encounter nothing harmful. […] The purpose of the paschal feast is that the whole Church may enjoy the forgiveness of sins, a forgiveness occurring not only in those who were reborn through holy baptism but also in those who are long numbered among God’s adopted children. Although it is principally the washing of rebirth that makes us new,¹ yet all of us must daily renew ourselves, doing so in order to remedy the flaws inherent in our human condition. In addition, there are none who cannot always make progress on the road of perfection. Also, all are to strive so that on the day of redemption none will find themselves in their former sins. (2883)

II. Beloved, what each Christian is to do at all times we should now carry out with even greater faith and devotion; and so may we fulfill this apostolic obligation by fasting for forty days, not only reducing the amount we eat but especially abstaining from sin. In fact, since this mortification is intended to remove the kindling of bodily desires, no kind of abstinence is more to be practiced than that abstinence by which we will always be free from unlawful desires and be fasting from dishonorable actions. Such devotion does not exclude the sick nor leave out the weak, for even in a feeble and useless body the integrity of the soul may be found. […] (2884)

To these reasonable and holy fasts nothing is more usefully added than the works of almsgiving. Under the one name of mercy are found many praiseworthy acts of goodness thanks to which, despite unequal means, the souls of the faithful can all be equal. […] (2885)

113-B-15. SERMON 47. SERMON 9 ON LENT^†a

I. My brothers and sisters, we know that among all the Christian solemnities the paschal sacrament is the major one. That we may observe it worthily and fittingly is why we arrange the institutions of the whole year. Yet the present days demand, and most greatly so, our devotion since we know that they are very close to this infinitely divine sacrament of divine mercy. Taking place during these days are the major fasts that have rightly been enjoined by the holy apostles through the teaching of the Holy Spirit so that through a common sharing in the cross of Christ we might also share in what he did for us, for as the apostle says, “If we suffer with him, we will also be glorified with him.”¹ (2886)

113-B-16. SERMON 48. SERMON 10 ON LENT^††a

I. Among all the days of the year honored in various ways by Christian piety there is nothing, my brothers and sisters, that surpasses in excellence the paschal feast which consecrates the dignity of all the solemnities of the Church of God. Yes, even the Lord’s birth from a mother was pointed toward this sacrament; God’s Son had no other reason for being born other than to be nailed to a cross. In the Virgin’s womb our mortal flesh was assumed; in this mortal flesh took place the economy of the passion; and thus the ineffable design of God’s mercy brought it about that he became for us the sacrifice of redemption, the abolition of sin, and the beginning of rising unto eternal life. (2887)

If we recall what the whole world received through the Lord’s cross, we will acknowledge that it is right to prepare ourselves for celebrating the Pasch by a fast of forty days so that we may participate worthily in the divine mysteries. It is not only the highest bishops or the priests of the second order or only the ministers of the sacraments but the whole body of the Church, all the faithful, who should purify themselves of every stain so that God’s temple, whose foundation is its very founder, might be made magnificent in all its stones and radiant in all its parts. […] (2888)

IV. And so, my dear brothers and sisters, whereas all times are good for practicing the works of charity, yet the present days invite us to do so in a special way: if we desire to celebrate the Lord’s Pasch with a sanctified body and soul, let us strive above all to acquire this grace which contains all virtues and covers a multitude of sins.¹ Since we are about to observe the greatest of all mysteries by which Christ’s blood has destroyed our sins, let us first of all prepare sacrifices of mercy.² What we have already received from God’s goodness may we in turn grant to those who have sinned against us. May injuries be forgotten, may faults not be punished, and may the offenses of our subordinates not fear punishment. May no one be imprisoned, and may the accused cease to groan in their dark cells. If any should hold others guilty of some crime, may they not forget that they themselves are sinners. If they desire to receive mercy, then they should rejoice that they have found those to whom they might show mercy. When we say, as the Lord taught us, “Forgive us our sins as we forgive those who have sinned against us,”³ we do not doubt that we have received divine mercy according to the measure formulated by our prayer. (2889)

V. Our generosity must now be more generously extended toward the poor and toward those afflicted by various disabilities; in this way thanks is returned to God by the voices of many,⁴ and the nourishment of the poor supports our fasts. No act of devotion done by the faithful is more pleasing to the Lord than what is showered on the poor; where God finds merciful care, there God recognizes the image of divine goodness.⁵ […] (2890)

113-B-17. SERMON 49. SERMON 11 ON LENT^†a

VI. […] May Christians as they distribute alms and care for the poor grow fat while fasting; what each of us takes from our own delights should be expended on behalf of the weak and needy. May this be done so that all praise God with one voice. Those who give should know that they are ministers of the divine mercy, the mercy that has placed the fate of the poor in the hands of the one who gives. The sins that are cleansed by the waters of baptism or by the tears of penance are also wiped away by almsgiving, for Scripture says, “Just as water quenches fire, so almsgiving extinguishes sin.”¹ […] (2891)

113-B-18. SERMON 50. SERMON 12 ON LENT^††a

I. My dear brothers and sisters, the paschal solemnity is approaching. At hand is the customary fast that precedes it, the fast we are to observe throughout forty days for the sanctification of our bodies and souls. This feast is, in fact, the greatest of all the feasts we will observe. Consequently we should prepare ourselves by this fast so that we might die with him in his passion so as to rise with him in his resurrection. […] (2892)

113-B-19. SERMON 63. SERMON 12 ON THE PASSION^†a

VI. All that the Son of God did and taught¹ for the reconciliation of the world we know not only by an historical account of what he once did, but we also experience its effect in the power of what he is now doing. It is he, born of the Virgin Mary through the Holy Spirit, who makes fecund his pure Church by the same Spirit. In this way the birth of baptism brings forth an untold multitude of God’s children. […] When we renounce the devil and believe in God, when we pass from old life to new life,² when we put off the image of an earthly creature to take on the form of a heavenly person,³ a type of death and a certain likeness of the resurrection occur: those who are received by Christ and those who receive Christ are no longer after the bath what they were before baptism; the body of the person who has been reborn becomes the flesh of the Crucified. (2893)

VII. […] Once the leaven of the old evil has been thrown out, the new creature is inebriated and nourished from the Lord. Sharing in the Lord’s Body and Blood does nothing else but that we become what we receive, and we carry everywhere, in body and in spirit, him in whom and with whom we have died, have been buried, and have risen. […] (2894)

113-B-20. SERMON 64. SERMON 13 ON THE PASSION OF THE LORD^††a

I. My dear brothers and sisters, certainly at all times the mystery of the Lord’s passion and resurrection occupies the thoughts of Christians. No observance in our religion fails to celebrate the reconciliation of the world as well as the elevation of human nature in Christ. But the whole Church should now work hard, doing so with a greater understanding, and should be inflamed with more glowing hope when these great realities are manifested by the return of these most holy days and in the pages of the Gospel of truth. In this way the Lord’s Pasch is not only remembered as a past event but is honored as something present. (2895)

113-B-21. SERMON 70. SERMON 19 ON THE PASSION OF THE LORD^†††a

IV. My dear brothers and sisters, for us to be inseparably joined to this mystery, we must make the greatest effort of soul and body since, if it would be very sinful to neglect the paschal feast, it would be even more perilous to be a member of the Church’s assembly and yet not share in the Lord’s passion. As the Lord said, “Whoever does not take up his cross and follow me is not worthy of me.”¹ And as the apostle says, “If you suffer with me you will reign with me.”² Now who honors the Christ who suffered, died, and rose except those who have suffered, died, and risen with him? And for all the children of the Church this begins with the very mystery of rebirth where death to sin is life for those who have been reborn, and where the triple immersion is the image of the three days the Lord was dead; and once the rock in front of the tomb was in some way removed, the waters of baptism brought forth as new those whom the font received into its womb as old. Nevertheless, what is celebrated in mystery must be completed through deeds. Those born of the Holy Spirit should not pass whatever time they have in the world without taking up the cross. […] (2896)

113-B-22. SERMON 75. SERMON 1 ON PENTECOST^†a

I. My dear brothers and sisters, the hearts of all Catholics know that today’s solemnity is to be honored as one of our principal feasts. No doubt exists as to the great reverence we should show to this day which the Holy Spirit has consecrated by the most wonderful miracle of the gift of the Spirit itself. Today is, in fact, the tenth day after the day on which our Lord ascended above the highest heavens to sit at the right hand of God his Father. Additionally, it is the fiftieth day after the resurrection of the same Lord who, for our benefit, enlightened us regarding him from whom light began. […] (2897)

V. […] My dear brothers and sisters, together let us rouse ourselves to venerate Pentecost and to rejoice in honor of the Holy Spirit who sanctifies the whole Catholic Church and who fills every rational soul. The Holy Spirit is the inspirer of faith, the teacher of knowledge, the source of love, the seal of chastity, the source of all strength. May the hearts of the faithful rejoice that throughout the whole world one God, Father, Son, and Holy Spirit, is praised and confessed in all languages, and that the sign, which appeared under the form of fire, continues to exist in deed and as a gift. It is, in fact, this same Spirit of truth who has the dwelling place of its glory shine with the brightness of its light and who permits nothing that is dark or tepid to exist within its temple. The Spirit’s strength and teaching give the power of purification to our fasting and almsgiving. This venerable day will be followed by a most wholesome custom which all the holy ones have always experienced as being most useful. With the care of a shepherd we urge you to celebrate this diligently so that if in the course of the past days we have contracted any stain due to carelessness or negligence, the discipline of the fast will correct it, and pious devotion will erase it. Let us fast on Wednesday and Friday; on Saturday may we again gather here to keep vigil with our accustomed devotion. […] (2898)

113-B-23. SERMON 78. SERMON 1 ON THE FAST OF PENTECOST^†a

I. My dear brothers and sisters, today’s feast, a feast consecrated by the descent of the Holy Spirit, is followed by a solemn fast. With the utmost of enthusiasm we are to observe this fast as a wholesome practice for healing both body and soul. The apostles were filled with the strength that was promised to them¹ because the Spirit of truth had entered their hearts. We do not doubt that among all the mysteries of the heavenly teaching, the apostles from the very beginning took this discipline of spiritual abstinence from the teaching of the Paraclete so that souls sanctified by fasting might be rendered more fitting to receive the gifts that would be conferred on them. […] (2899)

113-B-24. SERMON 91. SERMON 6 ON THE FAST OF SEPTEMBER^††a

III. My dear brothers and sisters, may this profession of faith spring from the bottom of your hearts; through it reject the impious arguments of the heretics so that your fasting and almsgiving may not be soiled by any contamination of error; in fact, our sacrificial offering is pure, and the generosity inspired by mercy is holy when those who perform works of mercy understand what they are doing. Since the Lord said, “Unless you eat the flesh of the Son of Man and unless you drink his blood you will not have life in you,”¹ so should you participate at the Holy Table, in no way doubting the reality [veritas] of Christ’s Body and Blood. In fact, what a person receives in the mouth is what is believed by faith. It is useless for those who dispute against what they receive to answer “Amen.” […] (2900)

114. MAXIMUS OF TURIN

Almost nothing is known of the life of this bishop of Turin other than that he died during the reign of Honorius and Theodosius the Younger, thus sometime between 409 and 428. Formerly this Maximus was mistakenly identified with a later Maximus who attended the Synod of Milan (451) and that of Rome (465).

CPL nos. 220–26b * Altaner (1961) 545–46 * Altaner (1966) 458–59 * Bardenhewer (1913) 4:610–13 * Bardenhewer (1910) 455–56 * Bardenhewer (1908) 527–28 * Labriolle (1947) 2:666–68 * Quasten 4:574–75 * Steidle 160 * Tixeront 279 * CATH 8:1006 * CE 10:81 * DCB 3:881–82 * DictSp 10:852–56 * DPAC 2:2176–79 * DTC 10.1:464–66 * EC 8:311–12 * EEC 1:548–49 * EEChr 2:743–44 * LTK 7:13 * NCE 9:516 * NCES 9:378–79 * ODCC 1061 * PEA (1991) 7:1080–81 * TRE 22:304–7

C. Callewaert, “Le carême à Turin au Ve siècle d’après s. Maxime,” RB 32 (1920) 132–44; repr. in Sacris erudiri: fragmenta…, (Steenbrugge, 1940) 516–28. * F.R. Montgomery, “The ‘Explanatio Symboli ad Initiandos’ Compared with Rufinus and Maximus of Turin,” JThSt 47 (1946) 58–69. * A. Mutzenbecher, “Der Festinhalt von Weihnachten und Epiphanie in den echten Sermones des Maximus Taurinensis,” SP 5, TU 80 (Berlin, 1962) 109–16. * I. Biffi, “Della predicazione pasquale di s. Massimo di Torino: testi e commenti,” Amb 40 (1964) 131–39. * I. Biffi, “La Cinquantina pasquale nella predicazione di s. Massimo: testi e commenti,” Amb 40 (1964) 324–33. * I. Biffi, “Teologia e spiritualità del ‘dies beatissimae epyfaniae’ in s. Massimo di Torino,” Amb 40 (1964) 517–44. * I. Biffi, “Tempo temi e spiritualità quaresimale nei sermoni autentici di s. Massimo di Torino,” Amb 41 (1965) 129–58. * M. Pellegrino, “La tipologia battesimale in s. Massimo di Torino: l’incontro con la Samaritana e le nozze di Cana,” Rivista de storia e letteratura religiosa 1 (1965) 260–68. * I. Biffi, “I temi della predicazione natalizia di s. Massimo di Torino,” Amb 42 (1966) 23–47. * P. Visentin, “‘Christus ipse est sacramentum’ in s. Massimo di Torino,” in Miscellanea G. Lercaro, vol. 2 (Rome, 1967) 27–51. * G. Rossetto, “La testimonianza liturgica di Massimo I, voscovo di Torino,” Ricerche storiche sulla Chiesa Ambrosiana, vol. 1 (Milan, 1970) 158–203. * A. Saenz, “La celebración de los misterios en los sermones de s. Maximo de Turin,” diss. (Buenos Aires, 1970). * A. Fitzgerald, “The Relationship of Maximus of Turin to Rome and Milan: A Study of Penance and Pardon,” Aug 27 (1987) 465–86. * M. Modemann, Die Taufe in den Predigten des hl. Maximus v. Turin, European University Studies, Series XXIII, Theology 537 (Frankfurt and New York, 1995). * R. Etaix, “Catéchèse inédite sur Ephpheta,” REAug 42 (1996) 65–70.

114-A. Sermons

Of the numerous sermons attributed to Maximus, some one hundred are generally considered to be authentic. They are short (perhaps extracts from longer works), popular, pastorally oriented, and offer a good insight into the religious culture and liturgy of Turin during the late fourth and early fifth centuries.

114-A-1. SERMON 13. ON THE GRACE OF BAPTISM^†

II. And so, my brothers and sisters, we are to be washed in the same spring in which Christ was washed so that we might become what Christ was. With all due respect for the faith, allow me to say that even though both baptisms are the Lord’s, nonetheless I believe that the baptism by which we are washed is more pleasing than that by which the Savior was washed. Christ celebrates the former, John the latter; the Savior invites us in the former, in the latter the teacher makes excuses for himself; in the former the Trinity is perfect, in the latter righteousness is incomplete; in the former a sinner comes and then departs as a holy person, in the latter a holy person comes and a holy person departs; in the former sins are forgiven by a mystery, in the latter a blessing is given to the mysteries. My brothers and sisters, we should therefore be baptized in the same spring as was the Savior. But to be immersed in the same spring, we need not look toward the east or toward a river in Jewish lands. Christ is now everywhere, the Jordan is everywhere. The same consecration that sanctified the rivers of the East now sanctifies those of the West. And so even though a river is perhaps named differently here in our world, nonetheless, it contains the mystery of the Jordan. (2901)

114-A-2. SERMON 13A. ON THE HOLY EPIPHANY^†

III. Today, therefore, Christ is baptized in the Jordan. Now what type of baptism is this where the one who is immersed is cleaner than the spring? Where the water that washes the person who enters it does not become dirty but is honored with blessings? What kind of baptism is that of the Savior, I ask, in which the waters are more purified than purifying? By a new type of sanctification the water does not so much wash Christ as the water itself is washed. When the Savior was immersed in water, by the mystery of baptism he consecrated the movement of all the streams and the channels of all the springs so that those wishing to be baptized in the name of the Lord are not made clean by the waters of the world but are purified by the waters of Christ. The Savior wished to be baptized not to be made clean but to cleanse the waters for us. (2902)

114-A-3. SERMON 22A. ON ALMSGIVING^††

III. […] In a marvelous way does the water of Christ at one and the same time give life and extinguish life. It gives life to souls and quenches sins; by the refreshment of its bath it renews souls; by the movement of the water it consumes sins. As to the higher grace of baptism, the mystery is celebrated in heaven above whereas gehenna is extinguished below; here waters flow, there fire cools; here a person is immersed in the spring, there one is set free from the regions below. Yet there is nothing wonderful in the fact that hell is opened in the sacrament of baptism since in baptism heaven also is opened.¹ These places are opened so that freedom and grace might come together in the bath of Christ, in grace from heaven, in freedom from hell. Freedom is granted to those who will rise, grace to those who will reign; the former are torn away from punishment, the latter are raised unto glory; those who were slaves of sin become children of righteousness, those who were held by the difficulties of the world look upon the beauties of paradise. Therefore in the baptism of Christ both heaven and hell are opened; heaven so that the Holy Spirit might come, hell so that the mercy of the Savior might visit us. Life is brought down from heaven, death is destroyed in hell. Just as almsgiving extinguishes sins, so the waters of baptism quench the fires of hell. (2903)

IV. Therefore almsgiving is in a certain way a bath of the soul so that if anyone should fail after baptism due to human weakness, he or she can again be made clean, in this case by almsgiving, for as the Lord says, “Give alms and behold all things are clean for you.”² With all due respect for the faith, I might say that almsgiving is more forgiving than baptism. Baptism is conferred only once and promises forgiveness only once; almsgiving, however, as often as it occurs, so often does it promise forgiveness. These are the two springs of mercy that give life and forgive sin. Those who use each will be adorned with the honor of the heavenly kingdom; those who approach the streams of mercy after having soiled the living spring will themselves obtain mercy. (2904)

114-A-4. SERMON 35. ON THE FAST: AT THE BEGINNING OF LENT^†

III. […] This precept of his is first, namely, that during these forty days we direct our attention to fasting, prayer, and vigils. By fasting bodily licentiousness is punished, by prayer the devout soul is fed, by vigils the snares of the devil are repulsed. When during these days we obey such precepts, then the soul, purged and wearied by so many observances, comes to baptism and is refreshed by the outpouring of the Holy Spirit. Whatever the fever of various illnesses has dried up in the soul is steeped in the moisture of heavenly grace so that, laying aside the corruption of the old self, it acquires the character of new youth. In a wonderful way and in one and the same person holiness follows sin, righteousness follows iniquity, infancy follows old age; by a new type of birth the sinner is reborn. (2905)

IV. By fasting continuously for a period of forty days and forty nights,¹ Elijah merited to extinguish the prolonged and severe dryness² of the whole world,³ doing so with a stream of rain and steeping the earth’s dryness with the bounty of water from heaven. We know that this was done as a figure of ourselves⁴ so that we, also fasting a total of forty days, might merit the spiritual rain of baptism. In this way and for the benefit of our brothers and sisters, a shower from heaven might pour down upon the dry earth of the whole world, and the abundant waters of the saving bath might saturate the lengthy drought of the Gentiles. Whoever is not washed by the grace of baptism suffers aridity and burning of the soul. By a fast of forty days and nights⁵ Moses merited to speak with God,⁶ to stand and remain with God, and to receive God’s commandments. For although Moses’ human condition did not allow him to see God, the grace of fasting allowed him to be close to the Divinity. When we fast often, part of God’s power dwells in us since it is God himself who fasts. God is more friendly, intimate, and affable toward the person in whom God has seen more of his works, for as Scripture says, “And Moses spoke with God face to face like speaking to his friend.”⁷ The Lord Jesus Christ also, when he was about to possess the glory of the resurrection, consecrated his virtues by a fast of forty days and nights in order to show that not bread but the commandments give us life. And so by the fast of forty days God is reconciled, the heavens as well as the depths are opened. Therefore, my brothers and sisters, during this season let us fast continually and devoutly so that the Lord may be appeased by us, that the heavens may be opened to us, and that hell may not prevail.⁸ (2906)

114-A-5. SERMON 36. A SEQUEL TO “BE NOT DISSOLUTE DURING THE TIME OF FASTING”^†

II. My brothers and sisters, do you believe that they are actually fasting, they who at daybreak fail to keep watch in church, who do not eagerly seek out the shrines of the holy martyrs, but who after rising gather their slaves, prepare their nets, bring out their dogs, and head for the forests and the woodlands? They drag along the slaves, who perhaps were on their way to church, and so they add the sins of others to their own delights, not realizing that they will be held guilty not only of their own offenses but also of the ruin of their slaves. They spend the whole day hunting, at one time emitting an unbridled cry, at another time quietly calling for silence; happy if they have captured something, irritated if they are deprived of what they could not have. With great eagerness they carry on as if the hunt were a public fast. My brothers and sisters, tell me what worship of God, what devotion of the soul, can there be in those who fast not to have time for God and for prayer but to pass the whole day, idle and lazy, in pursuing their own illicit desires! You, my brothers, however much you act in this way, you return home in the evening, take food at sunset, and so appear to have eaten rather late in the day. Yet you have not fasted for the sake of the Lord. You cannot think that the Lord’s will is done by following your own will, for he desires that we fast both from food and from sin. We value abstinence for the body so that the soul may more completely abstain from vices since a weakened body is a brake for a dissolute soul. Those who fast and sin appear to be accumulating food and not contributing to their own salvation; they seem to be replenishing their pantries with food, not to be nourishing their souls with the practice of virtues. (2907)

III. Some, however, are so forgetful of the divine precepts that they so rule it over their slaves and subjects that during these days they do not hesitate to scourge, beat, and shackle them. Perhaps a server at table is somewhat late in arriving; immediately they wound him with their blows and satisfy themselves with his blood before enjoying the meal. Such is the fast of those who do so not to call down God’s mercy but send forth the cry of a household moaning in pain. All who want to be deserving of God’s mercy must be the first to show mercy. As is written, “For the measure with which you measure will be measured back to you.”¹ What is even sadder, these days even a Christian master does not refrain from injuring a Christian slave, paying little attention to the fact that even though these people are slaves by reason of their condition of life, they are our brothers and sisters by reason of grace. They also have clothed themselves with Christ.² They share the same sacraments. They have the same God and Father as you do. Then why are you not their brothers and sisters? There are many who, on returning from the hunt, take better care of their dogs than they do of their slaves. They have their hounds lie down or sleep beside them; they feed them each day, and yet care not whether their slaves die from hunger. And what is more serious, if food has not been diligently prepared for them, a slave is killed instead of a dog. In some households you see healthy and fat dogs running about, but the people you meet are pale and weak. Will those who show the least mercy toward their own households ever show mercy toward the poor? (2908)

IV. My brothers and sisters, we should, therefore, know that the fast pleasing to God is the one whereby we not only punish our bodies through abstinence but also clothe our souls with humility. May we be kind to our slaves, be friendly to strangers, and be merciful to the poor. Rising at dawn, let us hasten to church, give thanks to God, request pardon for our offenses, seek forgiveness for past sins and protection against future ones. May our whole day be devoted to constant prayer or reading. Those who do not know how to read should seek out a holy man and find nourishment by conversing with him. May the things of the world not impede those of God. May no game of chance divert our minds. May taking pleasure in dogs not seduce our understanding of things. May turning a profit in business dealings not subvert our souls with avarice. Whenever you do something other than what God commands, even though you abstain, you are not fasting. The fast that saves is this: just as the body refrains from food, so the soul refrains from vices. My brothers and sisters, there is something I should also mention if our fast is to be perfect: we who during this time abstain and eat little are to give our food to the poor. It is true righteousness if when you are hungry, you fill another with your food, if you, while fasting, beseech the Lord because of your sins, and if the person whose hunger has been satisfied pleads on your behalf. Both profit you: your hunger and the replenishment of the poor. Those who fast in such a way that nothing is given to the poor from their own table give the appearance of having themselves benefited from the fast; by economizing they have transacted a piece of business. […] (2909)

114-A-6. SERMON 44. ON PENTECOST^†

I. My brothers and sisters, your holiness should know why we are observing this holy day of Pentecost, why there is a continuous and unbroken festival of fifty days, why throughout this entire season no fast is called for, and why we do not prostrate when imploring God but, as is customary on the Lord’s Day, stand when we festively celebrate the Lord’s resurrection. We consider Sunday to be venerable and solemn because on this day the Savior, like the rising sun that has dispersed the darkness below, shined forth with the light of his resurrection. For this reason people on earth call Sunday the “day of the sun” because the risen Christ, the sun of justice,¹ illuminates it. Therefore the whole span of fifty days is celebrated like Sunday, and all these days are considered to be Sundays because the resurrection is Sunday. The Savior, rising on Sunday, returned to the people, remaining with them for a full fifty days after the resurrection. And thus where holiness is equal, so must festivity be equal. For the Lord arranged it that just as we grieve over his suffering with a fast of forty days, so we rejoice over his resurrection with a celebration of fifty days. (2910)

II. Thus we do not fast during Quinquagesima because on these days the Lord dwells among us. We do not fast, I say, when the Lord is present because he himself says, “Can you have the friends of the bridegroom fast while the bridegroom is still with them?”² Why is the body to refrain from food when the soul is filled with the presence of the Lord? Those who fast cannot be refreshed by the Savior’s grace; for the company of Christ is, as it were, a certain type of food for Christians. […] (2911)

IV. Let us therefore rejoice on this holy day just as we rejoiced at the Pasch. On each day the solemnity is one and the same. At the Pasch all the pagans are ordinarily baptized; on Pentecost the apostles were baptized, as the Lord said to his disciples shortly before ascending into heaven, “John baptized with water; you, however, will be baptized with the Holy Spirit whom you will receive within a few days.”³ […] (2912)

114-A-7. SERMON 50. ON THE FAST AND ON THE HOLY QUADRAGESIMA^††

I. My brothers and sisters, some Christians believe that they obey the divine precepts by not observing Quadragesima, a season we begin today. Instead, they observe Quinquagesima and thereby deceive themselves since this is not commanded by the divine writings nor handed down by the authority of the ancients. They act in this way by an obstinacy of the spirit, and while they think they are behaving more religiously, they are living more superstitiously. Those who are scarcely capable of observing Quadragesima say they are observing Quinquagesima. Certainly it is good to fast at all times, but it is better to fast with Christ during Quadragesima, which the Lord by his own fast consecrated for us.¹ Notice that I said “fast” and not “fasts” since for the Lord there was only one fast because he took no food whatever during a continuous period of forty days and forty nights. Therefore Christians who do not fast during these hallowed forty days will be charged with incompetence and stubbornness since by eating they violate a law given by God for our salvation. Whoever does not follow the example of the Lord’s fast breaks the law. Now what kind of Christian are you when you eat while the Lord is fasting? What kind of a Christian are you when you feed yourself while Christ is going hungry? He suffered hunger for your salvation. And you fear fasting for your sins? Tell me—I am asking those of you who eat during Quadragesima—do you not have guilty consciences since when all the people are abstaining, you alone eat, doing so contrary to the Lord’s command? Are you not ashamed to appear in public where someone who is fasting may happen to meet you? Or when you go to church, do you not reflect on how you will extend the peace to the bishop lest the very odor of your kiss condemn you? Now if you do not think about these things, then perhaps you have erred very greatly. You should know that when during Quadragesima a person who has eaten encounters someone who is fasting, the one who is fasting does not kindly judge the other. And so I say this: I hear that many—worse yet, even some of faithful—abstain every other week during Quadragesima, thereby violating that sacred number of days by the intemperance of gluttony, that is, by eating on seven consecutive days and fasting for seven days. This is what I have to say to them. Why do you deceive yourselves by fasting throughout those seven days since such a fast avails nothing? For even if a person abstains on certain days, even though a person does not eat more delectable food, nonetheless, the fast of Quadragesima is not credited to those who do not observe a forty day fast. I blush to say that elderly men and women observe the Quadragesima fast, whereas the rich and the young do not. May we most carefully celebrate this holy time; may no day pass without our fasting; may not a single week pass without our keeping vigil. Quadragesima is kept by those who advance toward the Pasch by fasting and by keeping vigil. For just as fasting during the rest of the year merits a reward, so failure to fast during Quadragesima is a sin. The former fasts are voluntary, the latter are necessary; the former come from our free will, the latter from the law; we are invited to the former, we must observe the latter. (2913)

II. Let us now consider the origin of the most sacred number “forty.” First, we read in the Old Testament that at the time of Noah, when the whole human race was seized by impious wickedness, streams of water poured down for this number of days from the open floodgates of heaven.² By a certain mystery of Quadragesima this downpour over the whole world does not so much refer to a flood as it does to baptism. Clearly it is through baptism that evil is taken away from sinners and that Noah’s righteousness is retained. Therefore the Lord has given us Quadragesima as the equivalent of that time so that, once we have kept this number of days, heaven will be opened and its rain of mercy might come down upon us; through baptism the water of the saving flood might enlighten us, and—as was done at that time—that the evil of sin might be extinguished in us by the flood of the water, and that the righteousness of virtues might be retained. What we understand as taking place at the time of Noah also occurs today. For a sinner baptism is the flood; for a believer it is a consecration. […] (2914)

III. Let us also consider whether we can find this mystical number of forty elsewhere in the Scriptures. We read that blessed Moses for a period of forty years fed the children of Israel in the desert with heavenly manna. Therefore good is the number that always opens heaven. Good, I say, is the number through which Noah’s righteousness is retained and the children of Israel are fed. Thus we observe this number so that heaven will be opened for us, so that the rain of spiritual grace might wash us, and so that the manna of the spiritual sacraments might refresh us. Imitating our ancestors, we are justified and nourished by this observance of Quadragesima: we are justified by the washing, we are nourished by the sacraments. […] (2915)

114-A-8. SERMON 54. A SEQUEL “ON THE HOLY PASCH”^†

I. Beloved, God has given us a wonderful gift on this salutary paschal day, a day when the risen Lord offers resurrection to all. Ascending from the depths to the heights, in his body he raised us up from what is below to what is above. According to the apostle, as Christians we are all Christ’s Body and members.¹ When Christ rose, all his members had to rise with him. When passing from what is below to what is above, Christ took care that we also would pass from death to life.² The Hebrew word pascha means “passage” [transitus] or “progress” [profectus] since in this mystery there is a passage from what is worse to what is better. And so it is good to pass from sin to righteousness, from vice to virtue, from old age to infancy. […] (2916)

114-A-9. SERMON 55. A SEQUEL “ON THE HOLY PASCH”^††

I. […] It is a certain type of renewal to cease being what you were and to take upon yourself what you once had been. Renewal, I say, is why they are called neophytes since by a certain newness they have thrown away the sins of the past and have put on the grace of simplicity, for as the apostle says, “Stripping off the old self with its practices, clothe yourselves with the new self which is created according to God.”¹ And also blessed David says, “May your youth be renewed like the eagle’s.”² […] Our recently baptized neophytes have put aside their former clothing as eagles [do their plumage] and have put on the clothing of holiness. […] (2917)

114-A-10. SERMON 63. ON THE CALENDS OF JANUARY^†

I. Beloved, I have no small grievance against you. I have in mind those who, after celebrating the Lord’s nativity with us, give themselves over to the feasts of the pagans; after sharing in the heavenly banquet they prepare for themselves a meal of superstition so that those who formerly were rejoicing with holiness are afterwards drunk with deceit, forgetting that those who wish to rule with Christ cannot rejoice with the world, forgetting that those who desire to attain righteousness must reject dissipation. The business of eternal life is one thing, the hopelessness of worldly licentiousness is another. We ascend to the former in virtue, we descend to the latter in destruction. And so those who desire to share in divine things are not to frequent the company of idols since the lot of idols is to intoxicate the mind through wine, to enlarge the stomach through food, to distort the limbs through dancing, and to be so taken up with evil actions that one is forced to neglect the very existence of God. Here is what the holy apostle, foreseeing all this, says: “What partnership is there between righteousness and iniquity? Or what fellowship exists between light and darkness? Or what partnership is there between a believer and an unbeliever? What agreement does God’s temple have with idols?”¹ Therefore if we are God’s temple,² then why is the festival of idols celebrated in God’s temple? Why do gluttony, drunkenness, and licentiousness inhabit the place where Christ dwells, a place of abstinence, temperance, and chastity? The Savior says, “No one can serve two masters, namely, God and mammon.”³ (2918)

II. How, then, can you religiously observe the epiphany of the Lord when you have expended the greatest effort in most devoutly celebrating the calends of Janus? Janus was a human being, the founder of a city which is called Janiculum,^a in whose honor the calends of January have been named. And so whoever celebrates the calends of January commits sin because divine worship is given to a dead man. This is why the apostle says, “You observe days and months and seasons and years; I fear that I have labored among you in vain.”⁴ Those who observe a day and a month are those who on these days either have not fasted or did not go to church. Those who observed a day yesterday did not go to church but went to a field of recreation. Therefore, my brothers and sisters, may we most zealously reject the festivities and feasts of the pagans so that when they celebrate and make merry, we at that time might be sober and fasting, thus having them realize that their rejoicing is condemned by our abstinence. (2919)

114-A-11. SERMON 67. A SEQUEL “ON QUADRAGESIMA”^†

I. Last year we frequently explained the reason for the holy Quadragesima, which begins today; often did we give instruction as to why we fast for so many days. We said that the Lord Jesus Christ consecrated this same number of days by a fast; by not taking any food during this continuous period of days and nights,¹ he established one period of fasting; although the pattern of the day was broken by night’s arrival, the pattern of the fast was not broken. Consequently with the Lord there were many moments of time but one day of abstinence. This shows us that we should fast for the full number of days in such a way that since we are unable to carry out the whole Quadragesima by an uninterrupted and single fast, we celebrate the season by an uninterrupted series of daily fasts. If someone should neglect to abstain on any one day, that person has violated Quadragesima as a whole and forfeits the fruit of great labor because food was eaten throughout a short length of time. (2920)

II. But someone says, “Often enough we have heard why we are to observe Quadragesima. Frequently we have been told that the Lord consecrated it. But we want to know why Quadragesima has forty-two days.”^a In the Old Testament we read that when blessed Moses brought forth the children of Israel from under the yoke of the Egyptian captivity in order to lead them into the Promised Land, he arrived there in stages of forty-two days.² He took possession of that land by the same number whereby we come to enjoy what the Savior has promised us. It was, I say, by the same number of stages that Moses obtained a place of rest, the same number by which we through our fasting hasten toward heaven. […] (2921)

III. By a period of forty-two days the people of Israel came to the waters of the Jordan; by the same number the Christian people arrive at the waters of baptism. As the prophet says, “The Jordan turned back.”³ At that time when the Israelites entered the water of the river, the water evaded them; now for those who descend into the spring, the sins of their crimes are dispersed. There the river, which was wonderfully turned back, returns to its source; here those who have been called back are restored to the infancy of their origins. There the water seeks the source from which it came forth; here innocence recognizes the person from whom it departed. There the stream-bed is emptied of its waters; here hearts are emptied of their sins. There the muddy water does not wash the servants of God; here a soiled conscience does not defile the servants of God. The Jordan is, as it were, a bath through which pass those who leave their sins behind and enter the paradise that has been promised. And so in this number of forty-two the people of Israel, leaving Egypt, pass through the waves of the Red Sea. In this number we also, departing the Egypt of this world, pass through the tepid waters of a burning gehenna. […] (2922)

114-A-12. SERMON 73. A SEQUEL “ON FEARING SPIRITUAL RATHER THAN BODILY ENEMIES AND ON THANKING GOD AFTER MEALS”^†

IV. When evening brings day to a close, we should praise God through the Psalter. We should sing God’s praises in a well-modulated and pleasant voice so that, the struggle of our daily labor having ended, we as victors might merit rest, and the forgetfulness occasioned by sleep might be, as it were, the victory brought about by our toil. My brothers and sisters, not only by reason are we taught this, but we are also reminded by example. For when dawn produces the light of day, do we not notice that the smallest birds in the bedchambers of their nests sound forth with various sweet melodies since they cannot do so by speaking? Do we not notice how each bird, being unable to talk, makes an offering by means of a melody so that it believes it has more religiously given thanks the more sweetly it has expressed itself? And does it not do the same once day has ended? […] (2923)

V. Is there anyone who would not blush to close the day without praying the psalms since the birds themselves give pleasure by the sweetness of the Psalter? Is there anyone who would not, with the delight of its verses, glorify him whom the birds praise with their melodious song? Therefore, my brothers and sisters, imitate these tiny birds by giving thanks to the Creator both day and night; and if you are more pious, imitate the nightingale which is not content with singing praise only during the day but spends the whole night in watchful song. Therefore, mastering the day by your praises, add your nightly activity to your toil and ease the sleepless labor of the work you have undertaken with a series of psalms. […] (2924)

115. GELASIUS, POPE

Generally considered among the foremost popes of the fifth century, Gelasius, bishop of Rome from 492 to 496 and perhaps of African descent, was a strong advocate of the Roman See, teaching, for example, that even episcopal synods were subject to papal authority. He wrote or took other action against numerous heresies, and formulated the doctrine that religious and civil power were both divinely instituted, the former, however, being of higher rank.

Many of this pope’s letters or decretals, either completely or in part, have survived in addition to several theological tracts. However, the Decretum Gelasianum de libris recipiendis et non recipiendis as well as the Gelasian Sacramentary, once attributed to Gelasius, are no longer considered his.

CPL nos. 1667ff. * Altaner (1961) 551–52 * Altaner (1966) 462–63 * Bardenhewer (1908) 620–22 * Bardenhewer (1910) 535–36 * Bardenhewer (1913) 4:625–29 * Bautz 2:197–99 * Steidle 148–49 * CATH 4:1801–3 * CE 6:406 * DACL 13.1:1212 * DCB 2:617–20 * DDC 5:940–45 * DHGE 20:283–94 * DPAC 2:1440–41 * DTC 6.1:1179–80 * EC 5:1980–83 * EEC 1:339 * EEChr 1:455 * LTK 4:401–2 * NCE 6:315–16 * NCES 6:121–23 * ODCC 658 * PEA (1894) 7.1:966–68

B. Capelle, “Le ‘Kyrie’ de la messe et le pape Gélase,” RB 46 (1934) 126–44; repr. in Travaux liturgiques, vol. 2 (Louvain, 1962) 116–34. * B. Capelle, “Le Pape Gélase et la messe romaine,” RHE 35 (1939) 22–34; repr. in Travaux liturgiques, vol. 2 (Louvain, 1962) 135–45. * C. Callewaert, “Les étapes de l’histoire du ‘Kyrie’: S. Gélase, s. Benoît, s. Grégoire,” RHE 38 (1942) 20–45. * B. Capelle, “Messes du pape S. Gélase dans le sacramentaire léonien,” RB 56 (1945–46) 12–41; repr. in Travaux liturgiques, vol. 2 (Louvain, 1962) 19–115. * J. Brinktrine, “Der Vollzieher der Eucharistie nach dem Brief des Papstes Gelasius († 496) an den Bischof Elpidius von Volterra,” in Miscellanea Liturgica in Honorem L. Cuniberti Mohlberg, vol. 2 (Rome, 1949) 61–69. * B. Capelle, “L’oeuvre liturgique de S. Gélase,” JThSt 2 (1951) 129–44; repr. in Travaux liturgiques, vol. 2 (Louvain, 1962) 146–60. * B. Capelle, “Retouches Gélasiennes dans le sacramentaire léonien,” RB 61 (1951) 129–44; repr. in Travaux liturgiques, vol. 2 (Louvain, 1962) 146–60. * C. Coebergh, “Le Pape Saint Gélase I^er autour de plusiers messes et préfaces du soi-disant sacramentaire léonien,” SE 4 (1952) 46–102. * A.W.J. Holleman, Pope Gelasius I and the Lupercalia (Amsterdam, 1974). * P. De Clerck, La “Prière Universelles” dans les liturgies latines anciennes, LwQF 62 (1977) 166–87.

115-A. Letters

At least forty-three letters and numerous fragments of letters written by Gelasius have come down to us, a surprising number considering the relative brevity of his pontificate. Most deal with either heretical doctrines or practical matters of church discipline.

115-A-1. LETTER 14. TO ALL THE BISHOPS OF LUCANIA, BRUTIUS, AND SICILY^†

4. New basilicas are not to be dedicated unless the Holy See has granted its permission. […] (2925)

6. Presbyters are forbidden to exceed their boundaries. They are not to assume to themselves what belongs to the episcopal rank. They are not to confect the chrism; they are not to apply the signation given by the bishop. When a bishop is not present or unless enjoined to do so, they are not to presume permission to provide prayers or the sacred action. Nor when the bishop is present should the presbyter, unless otherwise instructed, presume to sit [before him?] or to carry out [tractare] the sacred mysteries. The presbyter is to remember that without the permission of the Holy See [summo pontifice] he has no authority to make deacons or acolytes. […] (2926)

7. We also decree that deacons are to observe their proper limits. They are to do only what the ancient canons assign to them; their service is to include nothing that antiquity has properly assigned to the higher orders. Without the bishop or the priest they are not to baptize unless extreme necessity requires when the aforementioned ministers are far distant. Deacons may do what lay Christians commonly do. (2927)

8. Deacons are not to sit in the presbyterium at the time of the divine services or when church affairs are being discussed. They do not have the privilege of distributing the holy Body except when a bishop or presbyter is not present. […] (2928)

10. The venerable sacrament of baptism is to be celebrated on the feast of the Pasch and on Pentecost. It is not to be transferred to any other day except at a time of serious illness, a time when there is a danger that the sick person may depart this life without this saving remedy. (2929)

11. Bishops are not to ordain presbyters and deacons except at certain seasons and on certain days: namely, during the feasts of the fourth, seventh, and tenth months; also at the beginning of Lent and on the middle Saturday [mediana die] of Lent, doing so after the Saturday fast and in the evening. […] (2930)

12. As to virgins devoted to God, the holy veil is to be given on Epiphany, during Eastertide, or on the feasts of the apostles. As is true for baptism, the exception concerns those requesting it when afflicted by a serious illness. In this case the veil is not to be denied so that they not depart this world without this gift. (2931)

26. It has disturbed us to hear that disrespect for sacred things has reached such a point that even women are allowed to serve [ministrare] at the sacred altars and that an incompetent sex deals with all that has been entrusted to the service of men only. (2932)

115-A-2. LETTER 37. TO MAJORIEUS AND JOHN^†

II. We have learned, however, that some in the same region, having taken only a portion of the sacred Body, abstain from the Blood contained in the holy cup. Since I do not know which superstition^a motivates them, they are either to receive the entire sacraments or are to refrain from them altogether because it is not possible to divide one and the same mystery. Indeed to do so would make one guilty of a very great sacrilege. […] (2933)

115-A-3. FRAGMENT 7. TO BISHOP ELPIDIUS OF VOLTERA^†

II. […] For how [in the celebration of the divine mysteries] will the heavenly Spirit, who has been invoked, come to consecrate the divine mysteries if the priest, who prays that the Spirit be present, is in all respects guilty of sinful actions? (2934)

115-A-4. LETTER AGAINST THE LUPERCALIA^††a

IX. This is why after these blasphemies, professed openly and in public, you are to abstain completely from the sacred Body. In fact, you are not to participate at the table of the Lord and at the table of the demons. You are not to drink from the cup of the Lord and from the cup of demons.¹ You cannot be God’s temple and that of the devil. Light and darkness cannot coexist in you. […] (2935)

115-B. Tract on the Two Natures in Christ^†††

This treatise, written against Eutyches and Nestorius, argues that Christ’s human nature was not absorbed into his divine nature.

XIV. To be sure, the sacraments we receive are the divine reality [res] because through them we share in the divine nature. However, the substance and nature of the bread and wine do not cease to be. Certainly the image and likeness of Christ’s Body and Blood are celebrated in the action of the mysteries. (2936)

115-C. The “Deprecatio Gelasii”^{††††a}

This litanic prayer, in the fifth century prayed toward the beginning of the Roman Mass, is generally attributed to Gelasius. Although different in construction, it supplicates for many of the same people mentioned in the Solemn Prayers found in the Roman Good Friday liturgy.

a. Let all say: Lord, hear us and have mercy. (2937)

b. For the faithful we call upon the Father of the Only-Begotten, and the Son of God who begets, and God the Holy Spirit.

Kyrie eleison.

1. For the stainless Church of the living God, the Church established throughout the whole world (2938)

+ we request the riches of divine goodness. +

Kyrie eleison.

2. For the holy priests of the powerful God, for those who serve at the sacred altar, and for all who worship the true God (2939)

+ we pray to Christ the Lord. +

Kyrie eleison.

3. For all who rightly preach the word of truth (2940)

+ we especially request the diverse wisdom of God’s word. +

Kyrie eleison.

4. For those who live chastely in mind and body for the kingdom of God and who engage in spiritual labor (2941)

+ we request abundant spiritual gifts. +

Kyrie eleison.

5. For pious rulers and all their attendants, who love justice and right judgment (2942)

+ we implore the power of the Lord. +

Kyrie eleison.

6. For agreeable weather, for suitable rain, for gentle and refreshing winds, and for a favorable change of the seasons (2943)

+ we entreat the Lord, the ruler of the world. +

Kyrie eleison.

7. For those who have begun to learn what it means to bear the Christian name, those whom the desire for heavenly grace already inflames (2944)

+ we implore the mercy of the omnipotent God. +

Kyrie eleison.

8. For those afflicted by the weakness of human infirmity and for those engulfed by a desire for spiritual evil or by the various errors of the world (2945)

+ we beseech the mercy of our Redeemer. +

Kyrie eleison.

9. For those disquieted by the necessity of traveling and for those oppressed by the power of evil or hostility (2946)

+ we pray to our Lord and Savior. +

Kyrie eleison.

10. For * * * Jewish deception or by heretical perversity, for those steeped in pagan superstition (2947)

+ we entreat the Lord of truth. +

Kyrie eleison.

11. For those engaged in godly works and for all who by fraternal love assist those suffering hardships (2948)

+ we entreat the Lord of mercies. +

Kyrie eleison.

12. For all who enter these halls of the Lord’s holy house, that they may assemble with pious hearts and suppliant devotion (2949)

+ we entreat the Lord of glory. +

Kyrie eleison.

13. For the cleansing of our souls and bodies and for the forgiveness of all sins (2950)

+ we pray to the most loving Lord. +

Kyrie eleison.

14. For the souls of the faithful departed, especially the souls of the Lord’s holy priests who here presided over the Catholic Church, that they may obtain rest (2951)

+ we entreat the Lord of spirits and the judge of all flesh. +

Kyrie eleison.

15. A body that brings death to vices and a soul alive with faith (2952)

+ Grant us, O Lord, grant us. +

16. Chaste fear and true love (2953)

+ Grant us, O Lord, grant us. +

17. A pleasing way of life and a happy death (2954)

+ Grant us, O Lord, grant us. +

18. The angel of peace and the consolation of the saints (2955)

+ Grant us, O Lord, grant us. +

Ourselves and all we have, all that through the Lord comes to be and matures—

these we receive, for he is their source;

these we hold fast since he is their guardian;

these we commend to his merciful and provident judgment.

Lord, have mercy.

115-D. Tract “Ne Forte” on the Bond of the Anathema^†

The Novatians, refusing to grant reconciliation to those guilty of serious sin, appealed to Matthew 12:32 to support their practice. In this theological treatise Gelasius refutes the Novatian position.

[…] We must understand what the beloved apostle John said: “There is a sin unto death. I do not say that one should pray for this. And there is a sin not unto death. I do say that one should pray for this.”¹ There is a sin unto death for those who remain in the same sin. There is a sin not unto death for those who leave behind this sin. Certainly there is no sin for which either the Church does not beg forgiveness or from which it cannot by the divine power given it loose those doing penance. To the Church it was said, “Whatsoever you loose upon earth will be loosed in heaven; and whatsoever you bind upon earth will be bound in heaven.”² All sins are included in the “whatsoever,” no matter how numerous they may be, no matter how great they may be. Nonetheless, the statement remains true: those who continue to sin will not be loosed [from their sins]. […] (2956)

116. SYNODS

116-A. Synod of Rome (ca. 400?)^†

A series of canons, drafted by a Roman synod in answer to questions posed by the Gallican bishops, has come down to us under the title of Canones ad Gallos Episcopos. The document’s date remains uncertain, being placed as late as the pontificate of Innocent I (401–17) and as early as that of Damasus (366–84).

Hefele (1905) 2.1:136–37 * Hefele (1871) 2:428–30 * DPAC 2:3024

C.Chr. Babut, La plus ancienne décrétale (Paris, 1904).

Canon 10. At Easter time the presbyter and the deacon are accustomed to grant the forgiveness of sins throughout the parishes, even when a bishop is present. Serving him, they go down into the font but everything is done in his name. At other times when the demands of illness require each one to follow [a different procedure?], the presbyter especially is allowed to grant the remission of sins through the grace of the saving water because he can offer this benefit for the sake of cleansing. However, no permission to do this is given to the deacon; but what was once done—said to be excused by reason of necessity—is not to be repeated afterwards as if it were lawful. (2957)

Canon 11. As to whether the exorcised oil should be conferred on just a few days or on many days,^a this is of less concern than is the meaning of the oil. Who will be cleansed by the sufficiency of one’s own faith? Just as chrism poured upon the head^b imparts its grace to the whole body, likewise whoever is scrutinized at the third scrutiny is touched with the oil only once, not often, and so God acts upon that person’s whole life. (2958)

116-B. Synod of Rome (488)^†

The Church in Africa was persecuted at the hands of the Arian Vandals under King Hunneric. When hostilities ceased in 484, the question arose of how to reconcile those who compromised the faith or were forcibly rebaptized by the heretics. A Roman synod in 488, consisting of thirty-eight bishops under the presidency of Pope Felix III (483–92), established a procedure for readmission. The regulations were subsequently published in a synodal letter, which is contained in a collection of this pontiff’s writings.

Hefele (1905) 2.2:934–35 * Hefele (1871) 4:38–41 * DCA 2:1815 * DPAC 2:3024

Letter 7

Canon 3. As to clerics and monks, God’s virgins and the laity, we decree that what the Synod of Nicaea determined should be followed regarding those who lapsed or were about to do so, those who without any necessity or fear or danger impiously handed themselves over to the heretics to be baptized. If they wholeheartedly repent, they are to spend three years among the hearers; for seven years they are to be among the penitents where they will receive the imposition of the priest’s hands; for two years they will not present any offerings, but they can join the laity in prayer only.^a May those who had no fear of denying God have no problems with bending their necks before God. Since we are mortal and if the time of death should occur within the boundary of the present time, help is to be given to those requesting it; Viaticum is not to be denied to those asking for it, either by the bishop who imposed the penance, by someone who has proof that penance was imposed, or by a presbyter.^b (2959)

117. INSCRIPTION. LATERAN BAPTISTERY^††

In the fifth century the baptistery at the Lateran Basilica was renovated under Pope Sixtus III (432–40), a project containing the following inscription.

The city, a people to be consecrated, (2960)

here springs into being from fruitful seed:

which the Spirit brings forth from impregnated waters.

Be dipped in the sacred stream, O sinner called to purity:

whom the water will receive old, but bring forth new.

There is no distinction among those born again,

whom one font, one Spirit, one faith make one.

From her virginal womb Mother Church gives birth in the stream to her children,

whom she conceives through the breath of God.

Wouldst thou be pure, cleanse thyself in this bath

whether thou art oppressed by original sin or by thine own guilt.

This is the fountain of life, which purges the whole world,

taking its course from the wound of Christ.

Hope for the Kingdom of Heaven, ye who are reborn in this font;

the blessed life does not accept those who are born only once.

Let not the number or the kind of his sins frighten anyone;

born of this stream he will be holy.

GAUL

118. JOHN CASSIAN

John Cassian, certainly among the most notable writers of early fifth-century Gaul, was born ca. 360 in the Roman province of Scythia Minor (modern Dobrudgia, on the Black Sea, in Romania). While still a youth he went to Bethlehem, where he became a member of a monastic community. With his good friend, Germanus, he then set off ca. 385 for Egypt to study that area’s monastic practices, visiting various religious centers, e.g., the monks at Scetis. We find him in Constantinople ca. 404, where he was ordained a deacon by John Chrysostom (WEC 2:74). He journeyed to Rome with a letter pleading for Pope Innocent I’s (WEC 3:108) intervention on behalf of Chrysostom, who was being persecuted at that time. Ordained a priest in Rome, Cassian became friends with the future Pope Leo I (WEC 3:113).

Taking up residence in Marseilles ca. 415, he established two monasteries, one for men (Saint Victor), the other for women (Saint Salvator). Cassian, who died between 430 and 435, is venerated as a saint in the East as well as in the city of Marseilles.

CPL nos. 512ff. * Altaner (1961) 537–40 * Altaner (1966) 452–54 * Bardenhewer (1908) 515–18 * Bardenhewer (1913) 4:558–65 * Bardy (1930) 162–63 * Bautz 1:951–53 * Hamell 158 * Jurgens 3:197–201 * Labriolle (1947) 2:645–49 * Labriolle (1968) 423–24 * Quasten 4:512–23 * Steidle 191–92 * Tixeront 272–74 * CATH 2:616–17 * CE 3:404–5 * CHECL 378–79 * DACL 2.2:2348–57 * DCB 1:414–16 * DHGE 11:1319–48, 26:1082–84 * DictSp 2:214–76 * DPAC 1:614–16 * DTC 2.2:1823–29 * EC 3:1001–4 * EEC 1:149 * EEChr 1:219 * LTK 5:1016–17 * NCE 3:181–83 * NCES 3:205–96 * ODCC 295 * PEA (1894) 3.2:1668–69 * PEA (1991) 2.1003–4 * TRE 7:650–57

O. Heiming, “Zum monastischen Offizium von Kassianus bis Kolumbanus,” ALW 7 (1961–62) 89–156. * J. Mateos, “L’office monastique à la fin du IVe siècle,” OC 47 (1963) 53–86. * O. Rousseau, “La prière des moines au temps de Jean Cassien,” in La prière des heures, ed. E. Cassien and B. Botte, LO 35 (Paris, 1963) 117–38. * M. Ruiz Jurando, “La penitencia en los Padres del desierto según Cassiano,” Manresa 35 (1963) 187–202. * M.J. Jennett, “A Descriptive Presentation on John Cassian and His Treatise on Prayer: The Relationship of Virtue and Prayer,” diss. (Rome, 1981). * R. Taft, The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for Today (Collegeville, 1986) 62–63, 76–77, 95–101, 193–204, 207–9.

118-A. Conferences^†

Shortly after 420 Cassian began a work containing a series of twenty-four conferences (the Collationes Patrum) or conversations drafted in question and answer form with certain distinguished solitaires and in a sequence following his own travels in Egypt. If his Institutes focus on external observance, the Conferences discuss the inner life of the monk. Conference XIII is noted for Cassian’s explanation, against Augustine, of the interaction between grace and free will, the former’s position later becoming known as Semipelagianism.

X.II. In Egypt we find an ancient tradition. After the Epiphany which, according to the priests there, is the anniversary both of the Lord’s baptism as well as of his birth in the flesh—this being why such a double mystery is not for them, as in the West, the object of two different solemnities but of only one and the same feast—the bishop of Alexandria sends letters to all the churches of the area, to the cities and monasteries, so that everyone will know the date when Lent begins and thus when Easter is celebrated. (2961)

XX.VIII. Other than the grace of baptism, other than the very precious gift of martyrdom which is obtained by the shedding of blood, there are still numerous fruits of penance that can obtain for us the remission of sins. In fact, eternal salvation is not only promised to those who do penance [in the canonical sense of the word] and of whom the blessed Apostle Paul speaks, “Do penance, convert so that your sins may be removed,”¹ as well as John the Baptist and the Lord himself: “Do penance, for the kingdom of heaven is at hand.”² (2962)

Charity also overcomes the weight of our sins: “Love covers a multitude of sins.”³ (2963)

Likewise, almsgiving is a remedy for our sins since “just as water extinguishes fire, so almsgiving washes away sins.”⁴ (2964)

Similarly, abundant tears obtain the purification of sins: “Each night I wash my bed, with my tears I water my couch.”⁵ Then the psalmist adds to show that he does not weep in vain: “Depart from me all you evildoers, for the Lord has heard the voice of my weeping.”⁶ (2965)

Also, absolution is granted when sins are confessed: “I said that I will confess my sin, and you, Lord, will absolve the iniquity of my heart.”⁷ Also, “Declare your sin first so that you may be justified.”⁸ (2966)

Affliction of the heart and body also obtains the remission of the sins we have committed, for it is written, “Look upon my lowliness and my labor, and forgive me all my sins.”⁹ (2967)

Amending one’s life also obtains the remission of sins: “Remove your evil from my sight! Cease doing evil! Learn to do good; seek what is just; assist the oppressed; show justice to the orphan; defend the widow. Come, then, and discuss, says the Lord. Though your sins were as scarlet, they will be as white as snow; though they were as red as crimson, they will become as white as wool.”¹⁰ (2968)

Sometimes our sins are forgiven through the intercession of the saints: “If you see a brother or sister committing a sin that is not unto death, you will ask and give such a one life.”¹¹ Also, “Are any among you sick? Let them call the elders of the Church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up. If any have committed sins, they will be forgiven them.”¹² (2969)

At times it is by the gift of charity and faith that the stains of sin are washed away: “By mercy and faith sins are removed.”¹³ (2970)

By converting our neighbor and by leading our neighbor to salvation through our warnings and exhortations, we also merit pardon: “Those who bring back sinners from their sins will save their own soul from death and will cover over a multitude of sins.”¹⁴ (2971)

Last, it is by forgiving and forgetting the wrongs done to us that we will obtain the forgiveness of our sins: “Indeed, if you forgive others their trespasses, the heavenly Father will also pardon you.”¹⁵ (2972)

And so you see, then, how great an access to the Lord’s compassion has been opened to us for forgiveness so that no sinner, desiring salvation, will give in to despair since so many remedies call us to life. (2973)

XXI.XIX. Germanus: Why do we relax the severity of our fast during the Fifty Days [namely, the Easter season] by taking our meal in the middle of the day whereas the Lord, after his resurrection, only remained forty days with his disciples? (2974)

XXI.XX. Your question is pertinent and deserves to be answered fully. After our Savior’s ascension, which occurred forty days after his resurrection, the apostles were returning from the Mount of Olives. It was here that they were allowed to see him ascending to his Father as the Book of Acts relates. Returning to Jerusalem, for ten days they awaited the coming of the Holy Spirit. Afterwards, namely on the fiftieth day, they received the Spirit with joy. And so the number made holy by the present feast was evidently completed. (2975)

We see the same prefigured in the Old Testament. When seven weeks had gone by, the priests were to offer the bread of the first fruits to the Lord. But this bread of the first fruits was surely offered to God by the preaching of the apostles to the crowd on this day; this was the bread of the new doctrine that nourished and abundantly satisfied five thousand people and consecrated the Christian people to the Lord as the first fruits taken from among the Jews. (2976)

For this reason these ten days should be united with the first forty and celebrated with the same solemnity and with equal joy. The tradition of this feast has been handed down to us by the Christians of the apostolic age. Our task is to remain faithful, changing nothing. And so we do not prostrate or kneel for prayer during these days, such postures being those of penance and sorrow. In this way it can also be seen that we accord the very same solemnity to Sunday, the day on which our elders instructed us neither to fast nor to kneel, thereby showing honor to the Lord’s resurrection. (2977)

XXVIII.XXI. Although we acknowledge our sinfulness, still we should not refrain from receiving the Lord in Communion. With more and more eagerness we should hasten to Communion so as to heal our souls and purify our spirits, seeking rather a remedy for our wounds with humility of mind and faith, and yet considering ourselves unworthy to receive such a great grace. Otherwise, we cannot worthily receive Communion even once a year as do certain monks who so regard the dignity, holiness, and value of the heavenly sacraments as to think that only saints and sinless ones should venture to receive them. They do not believe that the sacraments make us holy and pure by our sharing in them. And so when they finally do receive the sacraments, they consider themselves to be worthy of them; thus their presumption and arrogance are greater than what they desire to avoid. It is much better to receive Communion every Sunday to heal our infirmities, doing so with that humility of heart whereby we believe and confess that we can never touch those holy mysteries worthily. It is better to receive every Sunday rather than be puffed up by a foolish persuasion of the heart and believe that only at year’s end are we worthy to receive the sacraments. […] (2978)

118-B. The Institutes^†

The De institutis coenobiorum et de octo principalium vitiorum remediis, written in Marseilles at the request of Castor, bishop of Apt, details various rules for living the monastic life and for overcoming various vices that might befall the monk. Relying on memory (not always perfect) and personal experience, Cassian explains in twelve books the ascetical and prayer practices of the Egyptian monks (Book II) as well as the day office celebrated in the various monasteries located in Bethlehem and Mesopotamia (Book III). He does so not as an intellectual exercise but to influence monasticism in Gaul.

II.II. Difference among the provinces in the number of psalms assigned to be sung

1. We have learned that many of the monks in other regions, possessing as the apostle says, “zeal for God but not enlightenment,”¹ have on this point laid down for themselves various rules and regulations as they so desired. Some, in fact, believed that each night twenty or thirty psalms should be said,^a and these are even to be prolonged by antiphonal singing^b and by adding certain tropes. Others have even sought to exceed this, whereas still others have only eighteen psalms. We know that in this matter different places have different canons; we have seen adopted almost as many types of rules as the monasteries or cells we have visited. (2979)

2. Some have even deemed it proper that during the daily office of prayer—namely, Terce, Sext, and None—the number of psalms and prayers must correspond to the hours at which this praise is offered to God. Still others have applied the number “six” [psalms] to each gathering during the day. (2980)

This is why I believe it is necessary to make known what has been established by the elders and what is still observed by God’s servants throughout Egypt so that this new monastery, still a novice in Christ, may in its infancy be led by the oldest institutions of the earliest fathers. (2981)

II.III. Observing one uniform rule throughout all Egypt […]

In all Egypt and Thebaid^c where monasteries are ruled not by the fantasy of any person who renounces the world but rather continue on or are meant to do so up to the present through what has been handed down from the elders—in these we see a determined number of prayers during the evening gatherings and the night vigils. […] (2982)

II.IV. Why twelve psalms have been determined throughout Egypt and the Thebaid

As we said, throughout Egypt and the Thebaid there are twelve psalms at both the evening and the night celebrations so that two lessons follow, one from the Old Testament, the other from the New Testament. This number, established of old, has lasted for so many centuries right up to the present time in all the monasteries of these provinces because it is said that the elders did not determine this number by any human device but that it was handed down from heaven to our elders through the ministry of an angel. (2983)

II.V. How the number of twelve psalms was received from the teaching of an angel

1. In the early days of the faith only a few yet strongly tested individuals were known as monks. They received the rule of life from the evangelist Mark of happy memory, the first bishop of the city of Alexandria. […] (2984)

3. […] At that time when the perfection of the primitive Church remained inviolate among their successors, its memory still being fresh, and when the fervent faith of a few had not yet grown tepid by spreading into the multitude, the venerable fathers, carefully watching over their successors, came together in order to provide for daily worship throughout all the fraternity. Thus they intended to extend to those coming after them this heritage of piety and of peace, free from all internal dispute. Their fear, in fact, was that in the daily celebrations a dissonance or a variety among those professing the same worship would in the future bring forth the seed of error, of rivalry, or of schism. (2985)

4. But then each—according to his personal fervor and disregarding the weakness of others—believed it necessary to establish a number that he judged very easy according to his own faith and strength, with no consideration being given to what was possible as a general rule for all the brothers; among these many weaknesses were inevitably found. They vied with one another in determining a very large number of psalms, different according to each one’s spiritual strength: fifty psalms according to some, sixty psalms according to others. There were even those who were not happy with this number and wanted it increased. The holy diversity hindering them from establishing the rule of piety was such that while they were discussing this question, the time for the evening celebration arrived. Since they desired to celebrate this daily service of prayer, someone rose to stand in their midst in order to chant psalms to the Lord. (2986)

5. All remained seated—as is still customary in Egypt today—with their close attention focused on what the cantor was singing. When he finished singing eleven psalms—the verses uninterruptibly and uniformly following one another and with a prayer after each psalm—he concluded the twelfth psalm with its Alleluia response and suddenly departed from the view of all, thus putting an end to this question concerning the ceremonies. (2987)

II.VI. The custom of having twelve prayers

And so, understanding that by means of the angel’s teaching the Lord wished to establish a general rule for the gatherings of the brothers, the venerable assembly of the fathers decided that this number would be observed during both the evening and the night offices. To these psalms they joined two lessons, one from the Old Testament and the other from the New Testament, adding them as their personal bequest and as something extra only for those who desired them and who applied themselves in assiduous meditation to retain the memory of the divine Scriptures. Yet on Saturday and Sunday the lessons are from the New Testament, the first from the Apostle or the Acts of the Apostles, the second from the Gospels. Throughout the whole season of Pentecost this is also the custom of all who are devoted to reading and memorizing the Scriptures. (2988)

II.VII. Their method of praying

1. The above-mentioned prayers are begun and concluded as follows: when a psalm has been completed, they are in no hurry to kneel as some are in our region who, even before the psalm is concluded, hasten to prostrate themselves for prayer, striving to reach as quickly as possible the dismissal. Although we desire to surpass the number formerly determined by our predecessors, supplying the number of psalms that still remain, we move quickly to reach the end of the service, more desirous to refresh our tired bodies than to reap advantage and benefit from our prayer. (2989)

2. Among them this is not the case. Before kneeling, they pray for a little while and spend the greater part of the time standing and making supplication. Then very briefly prostrating themselves on the ground as if to adore only the divine goodness, they immediately rise, standing with outstretched hands in the same way that they first prayed standing, and they prolong their prayer. They say that whoever remains prostrate for a long period of time is more dangerously attacked, not only by thought but also by sleep. (2990)

3. […] When he who is to conclude the prayer rises, all get up at the same time so that no one dares kneel before he has bowed down nor remains prostrate once the leader has risen lest the impression is given that one has concluded the prayer by himself rather than by following the leader. (2991)

II.VIII. The prayer that follows the psalm

As to what occurs in this province—namely, one person chants, all rise for the conclusion of the psalm and together chant aloud, “Glory to the Father and to the Son and to the Holy Spirit”—we have never seen this anywhere in the East. Rather, in the East, once the cantor has completed the psalm, the prayer follows in complete silence; only the antiphonal psalms are customarily concluded by giving glory to the Trinity in this way. (2992)

II.X. The silence and conciseness whereby the Egyptians conclude the prayers

When the monks gather to observe the above-mentioned celebrations—these are called “synaxes”—each keeps so great a silence that, despite the large number of brothers who have gathered, one would believe that absolutely no one was present other than he who stands up to chant the psalm in the midst of the others. This is even more true for the final prayer during which there is no spitting, no clearing of the throat, no coughing, no yawning, no open mouths, no gaping. There is no groaning or sighing to disturb those who are close by. The only voice heard is that of the priest concluding the prayer. […] (2993)

II.XI. The system used by the Egyptians in saying the psalms

1. As to the psalms they chant in their assemblies, they do not attempt to render these as a continuous whole; rather, according to the number of verses, they proceed straight through, dividing the psalm into two or three parts with prayers between each section. In fact, they care nothing about the number of verses, only about their spiritual meaning, and with all their strength they obey these words, “I will sing with the spirit, I will also sing with understanding.”² (2994)

2. Therefore they judge it preferable to sing ten verses with careful understanding rather than to say a complete psalm with a confused understanding. At times this is caused by the haste of the cantor who, thinking about the length and number of psalms that remain to be sung, fails to make the psalm’s meaning clear to his listeners as he hastens to conclude the synaxis. (2995)

Finally, should any of the young monks, whether through spiritual fervor or through lack of knowledge, begin to exceed the number of psalms that are to be sung, an older monk will intervene by striking his hand on the bench upon which he is sitting, thus signalling that all are to rise for prayer. Attentive care is to be taken that none of those assisting become weary due to the undue length of the psalmody. For not only the cantor thus loses for himself a fruitful understanding of the psalm but by going on so long he also harms others by causing them to tire of the synaxis. (2996)

3. Great care is taken that no psalm is given an Alleluia response except those whose titles mention the Alleluia. (2997)

II.XII. Why all sit when the cantor sings the psalms; the zeal with which all prolong the vigils in their cells

1. This canonical number of twelve psalms is lightened by adopting a relaxed position of the body. Thus it is customary during these community celebrations that, except for he who stands and says the psalms in the midst of the assembly, all sit on very low benches and attentively follow the cantor’s voice. They are so exhausted by fasting and by working throughout the day and night that if they were not assisted in this way, they could not possibly endure till the end of the synaxis. (2998)

3. When the regular office is finished in its customary way, each returns to his own cell or to a cell he shares with another, either a co-worker or a colleague in formation or someone equal in virtue. There they again celebrate, and more attentively, the same office of prayers, doing so as one’s personal sacrifice; from then on all remain awake till dawn when the day’s activity succeeds the work and meditation of the night. (2999)

II.XVII. The monk who rouses for prayer is to call them at the accustomed time

The monk who has been entrusted with the task of rousing the brothers for the daily vigils is not to do so at any time he so pleases, or because he himself happens to wake up in the middle of the night, or because he cannot fall asleep. But even if long-standing habit has him wake up at a fitting hour, yet by often and attentively determining—through the movement of the stars—the time appointed for the assembly, he is to summon the brothers to the daily vigils. Failing to do so, he is careless in one of two ways: either yielding to sleep, he allows the appointed hour of the night to slip by; or else he anticipates this hour in order to go back to bed earlier, thus attending to his own rest rather than serving the spiritual benefit and tranquility of others. (3000)

II.XVIII. Why kneeling is not permitted from Saturday evening to Sunday evening

We should also know this: the Egyptians do not kneel from Saturday evening, namely, Sunday’s vigil, till the following evening; the same applies to the whole season of Pentecost when the rule of fasting is not observed. We will explain, the Lord willing, the reason for this in the Conferences of the Fathers.^d For now, our intention is only to rapidly mention the subject. Otherwise, this volume would exceed a reasonable length, thereby burdening the reader with aversion and weariness. (3001)

III.I. Services at the third, sixth, and ninth hours as observed in the regions of Syria

I believe that the night offices of prayers and psalms as observed in Egypt have, with God’s help, been explained, at least as far as the weakness of our spirit has allowed. Now, as said in the Prologue, we must treat the celebrations of Terce, Sext, and None as observed by the monasteries of Palestine and Mesopotamia whose rules temper the perfection as well as the rigorous and inimitable discipline of the Egyptians. (3002)

III.II. How the Egyptians pass the whole day in prayer and psalmody—adding work and yet not distinguishing the hours

As to the offices that we are bound by the instruction of the provoker [angel?] to carry out for the Lord at separate hours and intervals, the Egyptians celebrate these continuously throughout the day with work being added to them. Each in his cell continuously works with his hands, yet never failing to meditate on the psalms and on the other Scriptures. At every moment they mingle prayers and orations with this meditation, thus spending the whole day in the offices we celebrate at particular times. This is why, except for the gathering in the evening and at night, they have no community celebration during the day except on Saturday and Sunday when they gather at the third hour to receive Holy Communion. In fact, what is offered without interruption has more value than what takes place at a set time, a voluntary gift being more pleasing than duties commanded by a rule. David rejoiced at this as something more glorious when he said, “Willingly I will offer sacrifice to you.”³ Also, “Voluntary blessings from my mouth praise you, O Lord.”⁴ (3003)

III.III. Why throughout the East the offices of Terce, Sext, and None each conclude with only three psalms and prayers; why these spiritual offices are especially assigned to these hours

1. In the monasteries of Palestine, Mesopotamia, and in all the East, the celebration of the above-mentioned hours is each day limited to three psalms so that, by offering to God at fixed times a constant prayer, a correct balance whereby spiritual homage is given does not prevent necessary work from being done. We know, in fact, that at these three times Daniel the prophet, in his chamber and with its windows open, each day addressed prayers to God.⁵ It is not without reason that these moments are more especially consecrated to religious tasks since the perfection of the promise and the consummation of our salvation took place at this time. (3004)

2. At the third hour the Holy Spirit, promised beforehand by the prophets, first descended upon the apostles gathered for prayer. In fact, when the unbelieving Jews were amazed at the gift the apostles had received through the outpouring of the Holy Spirit which allowed them to speak all languages, and mockingly said that they were full of wine, Peter stood up in their midst and said, “Men of Israel and all who live in Jerusalem, know this and hear what I have to say. These men are not drunk as you believe since it is only the third hour of the day; but this is what was spoken of by the prophet Joel: ‘And in these last days,’ says the Lord, ‘I will spread my Spirit over all flesh, and your sons and daughters will utter prophecies, your youth will see visions, and your elders will dream dreams; and truly upon my male and female servants during these days I will pour out my Spirit and they will utter prophecies.’”⁶ (3005)

3. We see that all this took place at the third hour, the very hour when the Holy Spirit, announced by the prophets, descended upon the apostles. (3006)

At the sixth hour our Lord and Savior, the unblemished victim, offered himself to the Father; by ascending the cross for the salvation of the whole world he remitted the sins of the human race. “Despoiling the rulers and the authorities, he led them away openly.”⁷ He freed all of us, guilty and enslaved by the debt of a written record that could not be paid,⁸ suppressing this debt by nailing it on the trophy of his cross. (3007)

4. It was also at the same hour that to Peter, in a delight of the spirit, was revealed the calling of the nations which was signified in the Gospel by the “container” that came down from heaven; also by the purification of all the animals that were found therein, a divine voice telling him, “Peter, get up, kill, and eat. The sheet that was dropped down by its four corners”⁹ surely, as we know, stands for nothing other than the Gospel. […] (3008)

Penetrating hell at the ninth hour, by the brilliance of his splendor he destroyed the thick darkness of hell; he broke its bronze gates; he opened its iron locks; he had rise with him to the heavens the holy ones who were held captive in the darkness of this cruel hell; he suppressed the fiery sword and restored to Paradise its original inhabitants, thus witnessing his goodness. (3009)

7. At the same hour Cornelius, the centurion, with his prayers and accustomed devotion, learned from the angel’s mouth that the Lord was mindful of his prayers and almsgiving;¹⁰ and at the ninth hour the mystery of the calling of the nations was made known to him, something revealed to Peter in an ecstasy of the spirit at the sixth hour. In another passage of the Acts of the Apostles we read concerning the same hour, “Peter and John went up to the temple to pray at the ninth hour.”¹¹ (3010)

8. All this clearly proves that these hours, rightly consecrated to religious service by holy and apostolic men, should likewise be observed by us. Unless we are, as it were, compelled by some law to carry out these acts of piety at least at specified times, then, either due to forgetfulness or indifference, we would be so engrossed in our daily affairs that we would simply fail to pray at all. (3011)

What are we to say about the evening sacrifices whose offering is constantly prescribed even in the Old Testament by the Mosaic Law? (3012)

9. In fact, that the morning holocausts and the evening sacrifices were, although as figurative offerings, offered each day in the temple can be proven by the words of David, “May my prayer rise before you like incense, may the lifting up of my hands be like an evening sacrifice.”¹² We can understand this more spiritually, namely, as also referring to the true evening sacrifice, either as the sacrifice that the Lord and Savior in the evening taught to his apostles at the Supper when he instituted the most holy mysteries of the Church, or as the sacrifice he offered to the Father on the next day, the evening sacrifice, namely, a sacrifice at the end of the ages when he lifted up his hands for the salvation of the whole world. (3013)

10. It is correct to call his gesture of extending his hands on the cross a “lifting up” since, as he promised, he raised to heaven all of us who were lying in hell: “When I am lifted up from the earth, I will draw all things to myself.”¹³ (3014)

As to the morning celebration, we are instructed concerning it since each day we customarily sing, “God, my God, at the break of day I look to you.”¹⁴ And, “I will meditate on you in the morning.”¹⁵ Also, “I prevented the dawning of the day and cried.”¹⁶ Also, “My eyes are awake before each watch of the night that I might meditate on your words.”¹⁷ (3015)

11. It was also at this hour that the householder in the Gospel enlisted workers for the vineyard. In fact, we read that he signed them up early in the morning—a time signifying our morning celebration—and then at the third, the sixth, the ninth, and finally at the eleventh hours, the latter hour being that for the lucernarium. (3016)

III.IV. The morning office: not established by ancient tradition but begun at our own time for a definite reason

1. You should know that Matins, which at present is especially observed in the West, was initially instituted as a canonical office during our own time and in our own monastery [in Bethlehem] where our Lord Jesus Christ, born of the Virgin, deigned to become an infant and where he confirmed by his grace our first beginnings in religion. Up to that time, in fact, we find that this morning celebration—which in the monasteries of Gaul was customarily celebrated shortly after completing the psalms and prayers of the night—was concluded [in Bethlehem] at the same time as the daily vigils, the remaining hours being left by our elders to bodily rest. (3017)

2. But some, being more negligent and abusing this freedom, unduly prolonged their time for sleep since no gathering forced them to leave their cells or to get out of bed before the third hour. To the detriment of their work and due to an excess of sleep, they were still drowsy at the hour when it was necessary to apply themselves to certain offices, especially on days when keeping watch from evening to dawn resulted in greater weariness. Some of the brothers, fervent in spirit, found such negligence to be disturbing. The matter was referred to the elders who, after long discussion and upon requesting advice, decided that up to sunrise, when reading or manual labor could be done without harm, time for rest should be granted to weary bodies. Then, summoned to this pious task, all would rise from bed and after the celebration of three psalms and prayers—similar to that formerly appointed for Terce and Sext, signifying praise to the Trinity—they would cease sleeping and together begin their labor. (3018)

3. Even though this system appears to have been invented because of circumstances and is a recent regulation for the reason we have just given, it most evidently makes up the number spoken of by blessed David—although it also has spiritual meaning: “Seven times a day have I proclaimed your praise because of your just judgments.”¹⁸ In fact, by adding this celebration and by having seven spiritual gatherings for prayer each day, we prove without any doubt that we praise the Lord seven times each day. (3019)

Although this arrangement, coming from the East, spread with much fruit to this region,^e yet in some of the oldest eastern monasteries, which have never tolerated breaking the most ancient regulations of the elders, it appears never to have been admitted. (3020)

III.V. Not returning to bed after Matins

1. Not knowing why this celebration was determined or invented, some in this province return to sleep once the morning hymns have been completed, thus falling victim of the very evil our elders wanted to suppress by establishing this celebration. They hasten to complete it at this hour so that the more negligent or the less ardent may go back to sleep. But, as we explained more fully in the preceding book when describing the synaxis of the Egyptians,^f it is not absolutely necessary that it be this way. […] (3021)

2. So as not to risk this danger and since they were accustomed to arise on certain days even before cockcrow, the Egyptians, once their assembly has been regularly dismissed, then prolong the vigil to daylight. In this way the light of morning rising over them finds them established in the fervor of the spirit, keeping them full of ardor throughout the whole day; it receives them as being prepared for the struggle and strengthened by the exercise of the night vigils and of spiritual meditation for the day’s combat against the devil. (3022)

III.VI. The elders made no change in the ancient system of psalmody when Matins was established

We should also know that our elders, who believed they should add this celebration of Matins, did not change the ancient custom of psalmody; the dismissal of the assembly was done in the same way as previously in the night offices. In fact, still today do they sing at the end of the night vigils—which normally end after cockcrow and before dawn—the hymns which in this region have been designated for the morning celebration, for example, Psalm 148 which begins, “Praise the Lord of heaven” and those that follow. But they selected Psalm 50, Psalm 62, and Psalm 89^g for this new celebration. Finally, still today in Italy, once the morning hymns are completed, in all the churches Psalm 50 is sung, which I believe could have been borrowed from no other source. (3023)

III.VII. Whoever arrives for daily prayer after the first psalm is not permitted to enter the oratory; at the nocturns a person who arrives late but before the end of the second psalm is permitted to enter

1. Someone who arrives late for Terce, Sext, or None, namely, before the end of the first psalm, should not venture to enter the oratory or to join those who are singing the psalms but, standing near the door, is to await the dismissal of the assembly. As the brothers depart, he is to prostrate upon the ground as a penance and request pardon for his negligence and his tardiness, knowing that he has no other means of atoning for his laziness and that he can only be admitted to the celebration that follows these three hours if he has immediately made satisfaction with true humility for his present negligence. (3024)

2. At the night assemblies the late-comer is given a delay till the second psalm provided he has quickly taken his place among the brothers before they bow for prayer at the conclusion of this psalm. Liable to the same reproach, he is then to submit to the penance we have mentioned if he arrives—ever so little—beyond the time granted for arriving late. (3025)

III.VIII. The vigil celebrated on Friday night: its length and manner of celebration

1. As nights are longer during the winter, the length of the vigils celebrated each week in the monasteries on Friday night extends, according to our elders, till the fourth cock-crow. Thus, after a vigil lasting throughout the night, there remain two good hours during which the brothers can rest, and so no longer do they risk becoming drowsy throughout the day since they are content with this brief time for resting rather than doing so throughout the whole night. (3026)

2. We must observe this with the greatest care: satisfied with the sleep permitted us from the end of the vigils till daybreak, namely, till the morning psalms, we should spend the whole day in working and in doing our necessary tasks so that we do not give the impression that we, so exhausted by the vigils, make recompense during the day for the sleep taken from the night and have changed our time for nocturnal relaxation rather than depriving the body of its rest. (3027)

In fact, our weak body could not possibly be defrauded of an entire night’s rest and on the following day preserve intact its vigilance without spiritual drowsiness or torpor of the soul. It will be hindered rather than helped if after the vigil it has not experienced sleep, however brief this may be. (3028)

4. It would be necessary to restore, adding in interest, these vigils if they had been prolonged thoughtlessly and unreasonably. This is why our elders divided them into three elements, thereby lessening fatigue and easing by a little rest weakness of the body. After having sung three psalms antiphonally while standing, they sit on the ground or on very low benches and respond to three psalms intoned in turn by different brothers. Then, continuing to sit in the same restful position, they add three lessons. And so, lessening physical fatigue, they observe their vigils with the greatest attention to the spirit. (3029)

III.IX. Why there is a vigil at dawn on Saturday; why the East does not fast on Saturday

1. At the time of the apostolic teaching, a time when the Christian religion and faith were established, the whole East decided to celebrate a night vigil at dawn on Saturday. Our Lord and Savior was crucified on Friday. His disciples, afflicted by his suffering, kept watch throughout Friday night, refraining from sleep. And so since this time the whole East continues to celebrate a vigil during this night. (3030)

2. This is also why all the churches of the East rightly believe that breaking the fast on Saturday after the laborious vigils was also decided by the apostles. Furthermore, this agrees with what we read in Ecclesiastes: although having another mystical meaning, the passage also signifies that we are ordered to attribute the same solemnity to both days, namely, to the seventh day and to the eighth day, for we read, “Give a part to these seven and also to these eight.”¹⁹ (3031)

3. Breaking the fast should not be considered as participating in the Jewish feast, especially by those who have nothing at all to do with Jewish superstition. They do so only as a respite which, as we have said, is fitting to a tired body; after fasting continuously for five days each week throughout the year, the body weakens and fails unless it is comforted by this period of two days. (3032)

III.X. Why people in the city fast on Saturday

1. In some cities of the West and especially in the city [of Rome] there are those who do not know the reason for this practice and believe that the fast is not to be broken on Saturday since, as they say, the Apostle Peter fasted on this very day when he stood in opposition to Simon.^h Nonetheless, it is clear that Peter did this not because of an established custom but because of the struggle at hand since he seems to have indicated to his disciples a fast that was not habitual but special. Certainly he would not have acted in such a fashion had he known that this practice would turn into a regularly observed custom. Likewise, he undoubtedly would have been disposed to order a fast even on Sunday had the occasion for his struggle fallen on that day. However, it does not follow that such a fast had to be immediately issued as a canonical rule since no general observance led to it, with necessity requiring that it be done only once. (3033)

III.XI. How the Sunday office differs from what is customary on other days

1. We should also know this. On Sunday, before dinner, only one office is celebrated during which, out of respect for the collectaⁱ and the Lord’s Communion, more solemnity and fervor are given to the psalms, prayers, and lessons; terce and sext are believed to be included in this office. And so nothing is removed from this office of prayer; in fact, lessons are added. Nonetheless, compared to other days, variety and relaxation are given to the brothers because of respect for the Lord’s resurrection. This seems to lighten the observance of the whole week, and thus the introduction of variety causes the brothers to look forward to the return of this same day as a more solemn day, like a feastday, an anticipation mitigating the fast of the week ahead. […] (3034)

III.XII. Days on which, when supper is provided for the brothers, there is no psalm when they gather for the usual meal at dinner

1. Finally, on these same days—namely, Saturday, Sunday and feasts—when both dinner and supper are customarily provided for the brothers, an evening psalm is no longer said, that is, neither when they go to the table nor when they leave it, as is customary at dinner on a feast and at the canonical collation that follows the fast where the customary psalms begin and conclude the meal. One proceeds to eat only after saying a simple prayer and, after getting up, the meal is concluded with prayer alone since this repast is special since not all are obliged to be present; it is for visitors, the sick, and those who have a personal desire to be there. (3035)

IV.XIX. How throughout Palestine and Mesopotamia the brothers perform a daily office

1. So that we not seem to have omitted anything about the institutions of the communities, I think that I should quickly recall how the daily offices are celebrated in other regions. Throughout Mesopotamia, Palestine, Cappadocia, and the whole East, each week the brothers take turns with one another in performing these tasks, the number of ministers being proportionate to the size of the community. They are eager to perform these services with even more devotion and humility than a slave shows toward a harsh and all-powerful master. Not satisfied with the services imposed on them by the rule, they even rise during the night and diligently take upon themselves the tasks assigned to others; they seek to do beforehand and in secret what others are to do. (3036)

2. Each monk carries out his assigned weekly duties up to supper on Sunday. When the meal is finished, his service for the whole week is completed so that when the brothers gather for the psalms they customarily sing before going to bed, those who will be replaced wash the feet of all in turn. […] (3037)

119. DE SEPTEM ORDINIBUS ECCLESIAE^†

Written as a letter to a new bishop or to someone who will soon become a bishop, this anonymous treatise on the Church’s seven offices—a work found among the works of Jerome (WEC 3:145)—is a type of directory describing, often in a rambling way, the tasks and obligations connected with both the higher as well as the lower ecclesiastical offices.

Some scholars posit an early fifth-century date for the work and see its origins in southern Gaul. Others believe the letter originates in the Iberian Peninsula and was written during the early seventh century.

CPL no. 764

G. Morin, “Hiérarchie et liturgie dans l’église gallicane au Ve siècle,” RB 8 (1891) 97–104. * G. Morin, “Portion inédite de apocryphe hiéronymien ‘De septem ordinibus ecclesiae,’” RB 40 (1928) 310–18. * A.W. Kalff, Hieronymi “De septem ordinibus ecclesiae” (Würzburg, 1938). * G. Morin, “Le destinataire de l’apocryphe hiéronymien ‘De septem ordinibus ecclesiae,’” RHE 34 (1938) 229–44. * E. Griffe, “L’apocryphe hiéronymien ‘De septem ordinibus ecclesiae,’” BLE 57, 6 ser. (1956) 215–24. * R.E. Reynolds, “The Pseudo-Hieronymian ‘De septem ordinibus ecclesiae,’” RB 80 (1970) 238–52. * R.E. Reynolds, “The ‘De officiis VII graduum’: Its Origins and Early Medieval Development,” MS 34 (1972) 113–51.

1. The first grade of the Church, that of grave diggers. The first clerical order is that of the grave diggers who, like holy Tobit, are admonished to bury the dead¹ so that, while showing concern for what can be seen, they hasten to what cannot be seen. Believing that our bodies will rise in the Lord, they know that what they do, they do for God and not for the deceased. Therefore it is fitting for the Church to have grave diggers. The prophet Tobit, with his faith, holiness, wisdom, and goodness, was one of them. Do not consider this office to be of little value. […] (3038)

2. The second grade of the Church, that of doorkeepers. The second place is that of the doorkeepers who hold the keys to the kingdom of heaven, which are given to the patriarchs [bishops] because they preside over the gates of Jerusalem [the Church]. They judge between good and evil; they open what no one is to close; and they close what no one is to open. […] Without them you cannot enter the church. In turn they are appointed [ordinati] so that they may watch over what is within and without; perfect in all things, may they welcome the faithful and reject the unfaithful. (3039)

3. The third grade of the Church, that of readers. The third grade is that of the readers, a grade given by God, Christ, and the prophets. As is written, “A voice says, ‘Cry out’! All people are grass, and all human glory is like grass; grass withers, the flower fades, but the word of our God will stand forever.”² Again, when our Lord was reading in the temple, he took on the role of a reader. Readers sing the Canticle of Moses and that of the Lamb: “It is these who have not defiled themselves with women, for they are virgins; these follow the Lamb wherever he goes.”³ The reader is numbered among the angels. […] (3040)

4. The fourth grade of the Church, that of subdeacons. The fourth ecclesiastical order is that of the subdeacons who in Ezra are called Nathinites, serving the Lord in humility. […] (3041)

5. The fifth grade of the Church, that of the order of levites or deacons. The fifth order of the sacrament is that of the deacons. God is their duty. Day and night they are forbidden to leave the Lord’s temple. They are the pillar and foundation of truth. They support the churches of God. They are the altar of Christ, the altar on which the sacraments are made ready and on which the sacrifice is offered. As you know, what in God’s church can be more venerable than the altar? Who does not humble himself while approaching the table of the Lord? We read about deacons in the Apocalypse where there are seven angels of the churches.⁴ […] Without the deacon, the priest has no name, has no beginning, has no office. The deacon is said to be God’s minister because it is written, “Who is greater, he who serves or he who is served?” Just as the priest is to consecrate, so this servant is to distribute the sacrament. The priest is commanded to pray, the deacon to sing psalms. The priest is to sanctify the offerings, the deacon to distribute what has been sanctified. Priests should not presumptuously take the cup from the Lord’s table unless it has been handed to them by a deacon. […] Deacons place the offerings on the altar. They arrange the Lord’s table. Deacons assist the priest while the sacraments are blessed. Deacons pray before the priest prays. […] The Lord granted us the diaconal order so that all might see that the priest is not the only minister who acts and performs in church. The priest needs the diaconal office just as the deacon needs the priestly office, much the same as there can be no rich person without a poor person, nor someone poor without someone rich. […] The presbyter needs a chair, the deacon an altar, the subdeacon the sacristy, the reader a lectern, the doorkeeper a church, and the grave digger a cemetery. […] (3042)

6. The sixth grade of the Church, that of the order of priests. The sixth order of rank is given to the priests, called presbyters, who preside over God’s Church and who celebrate God’s sacraments. With the bishops they share in the blessing. As to consecrating the Body and Blood of Christ, there is no difference between priests and bishops. And bishops, if there is need, should accept a Eucharist that has already been blessed by priests and should know that priests share in the fullness of Christ. For if anyone recalls an injury inflicted at the hands of a priest or believes that one should not accept a Eucharist blessed by a presbyter, that person is deceived, thinking that the Lord has two bodies, one larger, the other smaller, with the bishop consecrating the larger whereas the presbyter consecrates the smaller. This divides Christ, thereby wronging him. And so there can be no difference between one baptism and another baptism. No one can believe that a person baptized by a bishop is more holy than a person baptized by a deacon. In the Acts of the Apostles we read that a eunuch was baptized by the deacon Philip. “Here is water! What is to prevent me from being baptized?”⁵ And he said, “Nothing, if you believe.” Faith makes clean. It is not the faith of the giver but the faith of the receiver. So we are to believe that baptism is perfect in every soul and that Christ’s body is made perfect in every priest. Whoever does not receive the Eucharist consecrated by priests does not receive Christ. […] I do not say that presbyters can celebrate the sacraments when bishops are presiding and standing at the altar. There is, perhaps, the case of necessity, namely, priests coming to the church when either the sacrifice has not yet been prepared or when it cannot be offered. In this case the bishop should not reject the Eucharist of the presbyter when it is placed on the altar. Because of Christ it is fitting to receive it for the presbyter is in the Body of Christ, as is written, “Now you are the Body of Christ and individually members of it.”⁶ “Love covers a multitude of sins.”⁷ “Faith, hope, and love abide, these three, and the greatest of these is love.”⁸ “Love is patient; love is kind; love is not envious or boastful or arrogant or rude.”⁹ “It bears all things; it believes all things.”¹⁰ “Love never ends.”¹¹ And it is written, “Let the elders who rule be considered worthy of a double honor, especially those who labor in preaching.”¹² It is fitting that priests preach, bless, strengthen, and restore communion. They must visit the sick, pray for invalids, celebrate all God’s sacraments, especially since at the time of the apostles this was evidently the custom in Illyricum, in Italy, and throughout Africa. Because of his authority only the ordination of clerics and the consecration of virgins are reserved to the bishop; also the blessing of the basilica, the altar, and the chrism. […] Since a presbyter consecrates Christ when he sanctifies the sacraments on God’s altar, are not the people to be blessed by someone who merited to consecrate Christ? Also God’s virgins even though the apostle says, “Now concerning virgins, I have no commandment of the Lord.”¹³ Following this reasoning, it is evident that when necessity requires, a virgin can be blessed by a presbyter because Mary, the mother of Christ the Lord, is a sister-virgin, the Eucharist is the Body of Christ, and Mary is less than the Lord. […] (3043)

7. The seventh and highest grade of the Church, that of bishop or bishops. The seventh order is that of the bishop, […] who ordains priests, deacons, subdeacons, readers, doorkeepers, and grave diggers. Holding a rod, he judges Jerusalem [the Church]. He oversees the works of God. He shows what each is to do; he condemns, binds, and loosens. He holds the keys of the kingdom of heaven. He grants or denies admittance to the throne of God. No one outranks him. […] (3044)

Do not forbid fasting on Saturday by those who desire to do so on this day. They are to be assisted in this since our Lord worshiped and saved on the Sabbath. […] We are to eat on the Lord’s Day so that, being witnesses of his resurrection, we might proclaim the joy of the Lord to the pagans. The apostolic see obeys this rule although each bishop can change the custom of his own church should he so desire. But let me teach you from the holy books: Paul fasted a full forty days; also Moses; and Joshua rejected all food and drink for forty days. After the Pasch, however, namely, up to the feast of the Lord’s ascension, even though the tradition of the churches allows us to eat, nonetheless, those clerics and monks who desire to fast are not to be prohibited from doing so because the peace of God exists throughout the days, months, seasons and years, hours and moments. Also, we read that the well-known monks Anthony and Paul^a in the desert abstained even on Easter. Subject to fasting and abstinence, they never ate very much except perhaps on Sunday. […] (3045)

Baptism takes place with water, water that flowed from the side of the suffering Christ. Nothing else in this world purifies all things. Nothing else is the drinking cup of all. Nothing else gives life to all. And so the spirit of life is in the water, and the union of waters has received the name “seas.” Whoever is baptized in the font is reborn in Christ. The font is the source of all graces. […] (3046)

120. PROSPER OF AQUITAINE

Born ca. 403, Prosper was a monk in Marseilles. A strong defender of Augustine’s (WEC 3:98) teaching on grace and predestination, sometime after 430 he journeyed to Rome to obtain Pope Celestine’s (WEC 3:111) support against the Semipelagian opponents (especially among the monastic communities of Marseilles and Lérins) of Augustinianism. Prosper returned to Gaul with a somewhat less-than-hoped-for letter from the pope to the Gallican bishops—Celestine praised Augustine but disputed matters were left unresolved. With the election of Pope Leo I (WEC 3:113) in 440 Prosper returned to Rome and became, as it were, a theological assistant/writer in the papal office. His later writings were less polemical than those produced formerly and even included theological poetry. Prosper’s death occurred sometime after 455.

CPL nos. 516ff. * Altaner (1961) 535–37 * Altaner (1966) 450–52 * Bardenhewer (1908) 511–15 * Bardenhewer (1910) 441–44 * Bardenhewer (1913) 4:533–41 * Bardy (1930) 159–61 * Bautz 7:1002–4 * Jurgens 3:188–96 * Labriolle (1947) 2:662–66 * Labriolle (1968) 429–32 * Quasten 4:551–58 * Steidle 195–97 * Tixeront 270–72 * CATH 12:38–39 * CE 12:487–88 * DCB 4:492–97 * DictSp 12.2:2446–56 * DPAC 2:2928–29 * DTC 13:846–50 * EC 10:159–60 * EEC 2:717 * EEChr 2:954–55 * LTK 8:644–45 * NCE 11:878 * NCES 11:771–72 * ODCC 1338 * PEA (1894) 23.1:880–97 * PEA (1991) 10:448–49 * TRE 27:525–26

K. Federer, Liturgie und Glaube: “Legem credendi lex statuat supplicandi” (Tiro Prosper von Aquitanien): eine theologiegeschichtliche Untersuchung, Paradosis: Beiträge zur Geschichte der altchristlichen Literatur und Theologie 4 (Fribourg i. S., 1950). * P. de Clerck, “‘Lex orandi, lex credendi’: sens originel et avatars historiques d’un adage équivoque,” QL 59 (1978) 193–212.

120-A. Capitula Caelestini^†

Once considered an anonymous work but now widely attributed to Prosper, this treatise, composed between 435 and 442, is in terms of its manuscript tradition found as an appendix to Celestine’s letter to the bishops of Gaul.

Cap. VIII. […] Let us also look at the mysteries of the priestly supplications which, handed down from the apostles, are uniformly celebrated throughout the whole world and in every Catholic church so that the law of prayer might establish the law of belief [ut legem credendi lex statuat supplicandi]. For when the leaders of the holy people carry out their commission, they represent the case of the human race before the merciful God, and together with the whole supplicating Church they request and pray that faith be given to unbelievers, that idolaters be freed from their godless errors, that the light of truth be seen by the Jews and that the veil be removed from their hearts, that heretics recover their senses by grasping the faith, that schismatics may receive the spirit of renewed love, that the remedies of penance may be given to those who have fallen, and finally that the court of heavenly mercy be open to the catechumens who have been led to the sacraments of rebirth. […] (3047)

120-B. The Call of All Nations^††

This treatise (De vocatione omnium gentium) on how the heathens can be saved is generally attributed to Prosper and is believed to have been written ca. 450.

I.XII. […] The Apostle—namely, the Lord who spoke through the Apostle—has commanded “that supplications, intercessions, and thanksgivings are to be made for all, for kings and for all who are in high places.”¹ All priests and all the faithful are one as they follow this law of supplication so that there is no part of the world in which the Christian people do not pray in this way. Therefore the Church throughout the world makes petition to God, not only for the holy ones and those already reborn in Christ but also for all unbelievers and for those who are enemies of the cross of Christ, for all who practice idolatry, for all who persecute Christ in his members, for the Jews upon whose blindness the light of the Gospel does not shine, for heretics and schismatics who do not share in the unity of faith and love. […] (3048)

121. SALVIAN OF MARSEILLES

Relatively little biographical data is known regarding Salvian, who was born ca. 400 in the vicinity of Cologne or Trier. He married, and after the birth of a daughter he and his wife decided to live an ascetical life, observing continence and giving their earthly goods to the poor. Eventually Salvian left his family and went to the isle of Lérins and then to Marseilles, where he became a member of the monastery of Saint Victor. He was ordained a presbyter in 429, yet we know nothing of the years he spent in this ministry. Salvian died ca. 480.

Salvian was a prolific writer, although much of his literary output has not survived. His classical Latin style has earned him the title of the Christian Cicero.

CPL nos. 485ff. * Altaner (1966) 456–57 * Bardenhewer (1908) 605–6 * Bardenhewer (1910) 521–23 * Bardenhewer (1913) 4:573–79 * Bautz 8:1258–66 * Labriolle (1947) 2:681–86 * Labriolle (1968) 439–42 * Quasten 4:528–37 * Steidle 193–94 * Tixeront 335–37 * CATH 13:772–74 * CE 13:411 * DCB 4:580 * DictSp 14:290–97 * DPAC 2:3073–76 * DTC 14.1:1056–58 * EC 10:1726–27 * EEC 2:754 * EEChr 2:1025–26 * LTK 8:1499–1500 * NCE 12:1003 * NCES 12:632–33 * ODCC 1448–49 * PEA (1894) 1.2 (n.s.) 2017–18 * PEA (1991) 10:1271

121-A. De gubernatione Dei^†

Written after 440 and in eight books (the last being incomplete), this treatise is Salvian’s best-known work. In light of the political, social, and moral turmoil caused by the barbarian invasions, Salvian addresses Christians regarding the question of God’s providence. The misfortunes of the time, says the author, bear witness to God’s judgment and thus are a call to conversion.

III.II. […] Perhaps you inquire as to the good things assigned by God to those who are Christian. What are these other than all the good things through which we believe, namely, all the things by reason of which we are Christians? First, there is the Law; then the prophets; third, the Gospel; fourth, the apostolic writings; last, the gift of rebirth, the grace of holy baptism, the anointing with holy chrism. As was once true among the Hebrews, namely, God’s chosen and very own people, when the office of judges had passed over to the power of kings, through the anointing of kings God called the most recommended and most outstanding men to the kingdom so that all Christians after the anointing in the Church and after having obeyed all God’s commandments will be called to heaven where they will receive the reward of their labor. […] (3049)

122. SIDONIUS APOLLINARIS

Born of an aristocratic family ca. 430 in Lyons, Sidonius (Gaius Sollius Apollinaris Sidonius) received a good classical education and, following in the footsteps of his father and grandfather, entered public service. He married ca. 450 and became the father of several children. Against his will he was elected bishop of Clermont ca. 470/471. The invasion of the Arian Visigoths eventually resulted in Sidonius being banished from his diocese and imprisoned at Livia, a small town on the road to Narbonne. Freed in 476, he was allowed to return to Clermont, where he died ca. 486.

Sidonius is best remembered as a poet—twenty-four of his poems [carmina] have survived—and as a letter writer whose missives give a good insight into the social and political life of his day.

CPL nos. 986ff. * Altaner (1961) 598–99 * Altaner (1966) 498 * Bardenhewer (1908) 606–8 * Bardenhewer (1910) 523–24 * Bardenhewer (1913) 4:652–58 * Bardy (1930) 173–74 * Labriolle (1947) 2:736–42 * Labriolle (1968) 476–81 * Steidle 203–4 * Tixeront 341–43 * CATH 14:24–26 * CE 13:778 * DACL 15.1:1423–27 * DCB 4:649–61 * DHGE 3:986–92 * DPAC 2:3189–92 * DTC 14.2:2033–35 * EC 1:1641–42 * EEC 778–79 * EEChr 2:1057 * LTK 9:562 * NCE 13:197–98 * NCES 13:104 * ODCC 1498 * PEA (1894) 2.2 (n.s.) 2230–38 * PEA (1991) 11:522–23 * RACh 1:522–24

122-A. Letters

Sidonius collected 147 of his letters and arranged them into nine books. Difficult to date since they are not arranged in chronological order, they have been called “artistic letters,” namely, letters meant to be published.

122-A-1. BOOK IV. LETTER 11. TO HIS FRIEND PETREIUS^†

I am greatly saddened by the loss my generation feels at the death of your uncle Claudianus. […] The following is his epitaph: “Under this mound lie the remains of Claudianus. […] He was an orator, a logician, a poet, a court official, a man skilled in geometry, and a musician, someone knowing how to solve difficult questions and how with the sword of the word to bring down all those [secare sectes] attacking the Catholic faith. A singer and a teacher of the psalms, he, to the delight of his brother, taught his trained pupils to sing before the altar. For the annual feasts he prepared readings appropriate to the season. He was a priest of the second order.” […] (3050)

122-A-2. BOOK V. LETTER 17. TO ERIPHIUS^†

[…] We gathered at the tomb of Saint Justus,^a but illness did not allow you to join us. It was his anniversary feast. A procession took place before dawn. There was a large crowd with people of both sexes, so large that the most expansive basilica with its surrounding porches could not hold them. After the vigil, during which the monks and the clergy celebrated together as they alternated the sweet psalmody, all left, going in various directions, but not far so that all could be present at the third hour for the Mass [res divina] celebrated by the priests. Due to the pressure of the crowd, the restrictions of space, and the [smoke of the] candles filling the church, we were gasping for breath. […] (3051)

123. FAUSTUS OF RIEZ

Of British or Breton origin, Faustus at an early age entered the famous monastery at Lérins, where in 433 he became abbot. Ordained bishop ca. 466, he opposed Euric, the Arian king of the Visigoths, and consequently was forced into exile. Returning to Riez in 485, he died ca. 490. Greatly admired during his lifetime, Faustus is revered as a saint in southern France.

He has left us a handful of letters, several tracts, and a number of sermons, the latter still needing more scholarly examination as well as a critical edition.

CPL nos. 961ff. * Altaner (1961) 566–67 * Altaner (1966) 473–74 * Bardenhewer (1908) 600–604 * Bardenhewer (1910) 518–21 * Bardenhewer (1913) 4:582–89 * Bautz 2:1–2 * Labriolle (1968) 426–27 * Steidle 194–95 * Tixeront 332–33 * CATH 4:1122–23 * CE 6:19 * DCB 2:467–70 * DHGE 16:731–34 * DictSp 5:113–18 * DPAC 1:1336–38 * DTC 5.2:2101–5 * EC 5:1064–66 * EEC 1:320–21 * EEChr 1:425 * LTK 3:1199–1200 * NCE 5:861 * NCES 5:651 * ODCC 601 * PEA (1991) 4:448 * TRE 11:63–67

G. Morin, “Hiérarchie et liturgie dans l’église gallicane au Ve siècle, d’après un écrit restitué à Fauste de Riez,” RB 8 (1891) 97–104. * L. de Witte, “Un traité ‘De Eucharistia’ au Ve siècle,” CollMech 23 (1934) 207–13. * M.-B. Carra de Vaux Saint Cyr, “Le sacrement de confirmation: notes historiques,” LV 10, no. 51 (1961) 16–58. * L.A. van Buchem, L’homélie pseudo-eusébienne de Pentecôte: l’origine de la confirmatio en Gaul méridionale et l’interprétation de ce rite par Fauste de Riez (Nijmegen, 1967). * P.-L. Carle, “L’homélie de Pâques ‘Magnitudo’ (in CCSL t. 101, p. 192–208) de s. Fauste de Riez (ou de Lérins) (fin du Ve siècle),” Div 27 (1983) 123–54. * P.-L. Carle, “Commentaire du sermon ‘Magnitudo’ de s. Fauste de Riez: l’enseignement eucharistique de ‘Magnitudo,’” Div 28 (1984) 203–41. * P.-L. Carle, “Bref commentaire du sermon eucharistique ‘Magnitudo’ du s. Fauste de Riez,” Div 28 (1985) 3–42. * P.-L. Carle, “L’enseignement eucharistique du sermon ‘Magnitudo’ de s. Fauste de Riez,” Div 29 (1985) 19–61. * D.J. Nodes, “‘De subitanea paenitentia’ in Letters of Faustus of Riez and Avitus of Vienne,” RTAM 55 (1988) 30–40.

123-A. On the Grace of God^†

Written in two books ca. 472, this treatise stresses the importance of free will and proposes an intermediate position between predestinationism and Pelagianism. In the early sixth century Faustus was accused of heresy and actually condemned as a heretic. In the sixteenth century the understanding of God’s grace and human response as espoused by Faustus and others of similar mind was labeled Semipelagianism.

I.XIV. […] Heretics who convert to the Christian faith are not to be rebaptized. They are to be judged as cleansed by the working of grace so that they are clothed only with the chrismal blessing. […] (3052)

123-B. On the Holy Spirit^††

This treatise, written after 470, was for some unknown reason directed against the Macedonians, who in their attempt to safeguard the unity of God denied the divinity of the Holy Spirit.

II. In baptism sins are removed. Through the coming of the Holy Spirit the gifts of strength [virtutum munera] are given, and miracles are performed by those who have been strengthened [confirmatis]. […] (3053)

123-C. Sermons

123-C-1. SERMON 3. TO THE MONKS. ON PENANCE^†††

[…] Public penance is not necessary for a person who has renounced the world. Having converted, such a person has shown sorrow and has entered into an everlasting agreement with God. From the day on which the monk promised God to henceforth live justly, the sins committed in the world are no longer remembered. Therefore from the day on which the monk promised to carry out most faithfully the obligations that were put in writing. Even though as a believer he sinned while in the world, yet after his second renunciation he should not hesitate to receive the Lord’s Body lest under the pretext of humility he be separated from the Body and Blood of him to whom he has united himself so that there be one body. For this reason whoever ceases to sin should not cease to receive [communicare] provided he henceforth does not sin. […] (3054)

123-C-2. SERMON 17. ON THE PASCH 6^†a

II. To be sure, there is only one perfect victim who is to be valued under the light of faith and not according to outward appearance, only one victim whose worth depends not on what is seen outwardly but on what is within. Therefore heavenly authority rightly asserts that “my flesh is truly food, and my blood is truly drink.”¹ And so may all uncertainty of belief be absent because the giver of the gift also witnesses its truth. (3055)

For the invisible priest by his word, by his special power, converts visible created things into the substance of his Body and Blood, saying, “Take and eat, this is my Body”; repeating the sanctification he says, “Take and drink, this is my Blood.”² (3056)

VIII. May no one doubt that the most excellent created things at the command of power, by the presence of majesty, can pass over into the nature of the Lord’s Body since we see mankind made into the Body of Christ by the artistry of heavenly goodness.³ (3057)

Just as when someone comes to the faith, before the words of baptism he or she is still bound by the old debt. Yet by recalling these things he or she is soon set free from all impurity of sin. So it is that created things, when placed on the holy altar to be blessed by the heavenly words, have the substance of bread and wine before the invocation of the divine name; yet after Christ’s words they are his Body and Blood. […] (3058)

123-C-3. SERMON 28. ON PENTECOST^††

[…] During the confirmation of the neophytes the imposition of the hand gives to each of them what the descent of the Holy Spirit at that time gave to all the people. Now that I have said that the laying-on of the hand and that confirmation can confer something upon a person who has already been reborn in Christ, perhaps someone might ask, “What benefit can I gain from having someone confirm me after the mystery of baptism? As I see it, we have not received everything from the font if afterwards there is still something to be added, something we need.” (3059)

This, beloved, is not so. Just listen. Military service requires that when an emperor receives a soldier into his army, the emperor should not only place a mark on the soldier but should also furnish him with arms appropriate for battle. So it is that the blessing [of confirmation] protects the one who has been baptized. You enlisted a soldier; now give him what is needed to fight. Nothing is gained if a parent grants much to a child and yet fails to supply a protector. So the Paraclete is the guardian, the consoler, and the protector of those who have been reborn in Christ. As the Scriptures say, “Unless the Lord builds the city, the builders keep watch in vain.”¹ Therefore the Holy Spirit, who descends upon and in a salutary way flows into the baptismal waters, grants all innocence at the font. In confirmation the Spirit gives an increase of grace because in this world those who will conquer—no matter what their age—will walk among dangers and invisible enemies. In baptism we are reborn unto life; after baptism we are strengthened for battle. In baptism we are nourished; after baptism we are strengthened. And so the benefits of rebirth are sufficient for those who will immediately pass on [to heaven]. The help given by confirmation, however, is necessary for those who will be victorious. Regeneration in itself saves those who will soon be received into the peaceful abode of the holy ones; confirmation arms us and instructs us on how we are to keep ourselves safe from the struggles and battles of this world. […] (3060)

124. GENNADIUS OF MARSEILLES

Very little is known about the life of Gennadius. He was a presbyter in Marseilles, a church historian, and a staunch defender of orthodoxy, even though some consider him a Semipelagian. Most of his literary works are lost. Gennadius died ca. 492–505.

CPL nos. 957ff. * Altaner (1961) 567–68 * Altaner (1966) 474 * Bardenhewer (1908) 608–9 * Bardenhewer (1910) 525–26 * Bardenhewer (1913) 4:595–99 * Bautz 2:205–6 * Labriolle (1947) 2:668–69 * Steidle 195 * CATH 4:1833 * CE 6:417–18 * DCB 2:631–32 * DHGE 20:477–79 * DictSp 6:205–8 * DPAC 2:1450–52 * DTC 6.1:1224–25 * EC 6:7–8 * EEC 1:342 * EEChr 1:458–59 * LTK 4:464–65 * NCE 6:334 * NCES 6:137–38 * ODCC 663 * PEA (1894) 7.1:1171–73 * PEA (1991) 4:918 * TRE 12:376–78

124-A. On Ecclesiastical Dogmas^†

Highly popular in the Middle Ages, this theological compendium explains various ecclesiastical practices and defends orthodox teaching against the heretics.

LII. There is only one baptism, and it is found in the Church where there is one faith and where baptism is conferred in the name of the Father and of the Son and of the Holy Spirit. Therefore if those whom the heretics baptize by invoking the name of the Trinity come to us, they are certainly to be received as people who have been baptized so that the invocation and profession of the holy Trinity not be rendered useless. However, they are to be fully taught and instructed as to the Church’s understanding of the mystery of the Trinity. And if they believe or acknowledge this, they, already purified, may be strengthened in the fullness of their faith by the imposition of the hand. If such be children or be mentally impaired, incapable of grasping what is taught, then those bringing them may respond in their own names as is done at baptism; and so strengthened by the imposition of the hand and the chrism, they may be admitted to the eucharistic mysteries. However, we affirm that those coming to us, those baptized by heretics without an invocation of the holy Trinity, are to be baptized, not rebaptized. No one is to believe that those who were not washed in the name of the Father and of the Son and of the Holy Spirit, as the Lord required, have been baptized. […] If any of these come to us, they are not to be questioned as to whether or not they have been baptized. What matters is this. If they believe what the Church believes, then they are to receive the Church’s baptism. (3061)

LIII. I neither praise nor blame those who receive the Eucharist each day. However, I recommend and encourage Communion on the Lord’s Day provided a person is not affected with sin. As I see it, the reception of the Eucharist by someone who still desires to sin burdens rather than purifies. Therefore even though a person is stung by sin, he or she may not continue to desire sinning. Before receiving Communion, satisfaction is to be made by means of tears, prayers, and trust in the mercy of the Lord, who was accustomed to forgive sins that were piously acknowledged. Then one can calmly and without worry approach the Eucharist. Here I am speaking about those who are not burdened by mortal and capital sins. As to those who have committed mortal sins after baptism, these I exhort to do penance first, and then by the priest’s judgment they are to be reconciled and united in communion if they desire to receive the Eucharist not unto judgment and condemnation. We do not deny that mortal sins may be forgiven by private satisfaction: first, having changed one’s secular garb and demonstrating zeal for the things of God through the correction of one’s life, a person may obtain pardon through the yoke of perpetual mourning and by means of God’s mercy. Doing the opposite of what they performed penance for, they, being suppliant and humble, may receive the Eucharist on Sundays throughout the rest of their lives. (3062)

LXXIII. We believe that the bodies of the saints and especially the remains of the blessed martyrs are to be most highly honored as if they were Christ’s very own members; basilicas are to be named after them. […] (3063)

LXXIV. We believe that salvation may be attained only by those who have been baptized. We also believe that no catechumen, not even those who have led good lives, now enjoys eternal life. An exception would be the martyrs, for in these all the rites of baptism have taken place. Those to be baptized confess their faith before the priest and respond to various questions. Martyrs do the same before the persecutor. Confessing their faith, they are questioned and give a reply. Water is sprinkled [aspergitur, “poured”?] over the baptized, or they are plunged into the water. The martyrs, on the other hand, are sprinkled with their blood or are placed into the fire. Through the imposition of the bishop’s hand the baptized receive the Holy Spirit, thereby becoming the dwelling place of the Holy Spirit; it is not the baptized who speak but the Spirit of the Father who speaks in them. The baptized receive the Eucharist in memory of Christ’s death. The martyr, however, dies with Christ. The baptized profess that they will renounce the things of the world; the martyrs renounce life itself. All sins are removed from the baptized; as to the martyrs, their sins are abolished. (3064)

LXXV. Water alone is not to be offered when celebrating the Eucharist; this pretense of sobriety simply leads some astray. No, wine mixed with water is offered. Wine was present in the mystery of our redemption, for he said, “I will not drink henceforth from the fruit of the vine.”¹ Wine is mixed with water, not water offered after the meal but water that flowed from his side when it was pierced by a lance,² wine and water expressing what came from the true vine of his body. (3065)

124-B. On Illustrious Men^†

Here the author, continuing Jerome’s (WEC 3:145) opus on famous men, gives 101 notices, each devoted to a fifth-century Christian writer. This listing appears to have been compiled over a period of years, and some notices are generally acknowledged as having been added by others. Furthermore, not all agree that Gennadius was the original author of this book; nevertheless, most scholars believe that the work was composed about his time.

XLVIII. Paulinus,^a bishop of Nola in Campana, […] authored a sacramentary and a book containing hymns. […] (3066)

LXXVIII. Vaconius, the bishop of Castellum in Mauretania, […] wrote an excellent sacramentary. (3067)

LXXIX. Museus, a presbyter of the church at Marseilles, […] at the request of Saint Venerius selected from the holy Scriptures readings suitable for the feasts of the whole year; also selections from the psalms that were appropriate for the seasons of the year and for the readings. This work, so necessary, is considered worthwhile by readers in the Church since it obviates anxiety, questioning, and delay; it also helps instruct the people and promotes the dignity of the service. For holy Eustachius, the successor of the aforesaid man of God, he composed an admirable sacramentary. Divided into sections according to offices and seasons, it is no small volume, containing as it does texts of the readings, a series of psalms to be sung, petitions to the Lord, and prayers of thanksgiving for God’s gifts. […] (3068)

XCIV. Gelasius,^b bishop of Rome, […] also wrote hymns in the style of Bishop Ambrose.^c […] (3069)

125. STATUTA ECCLESIAE ANTIQUA^†

This collection of canons, originating in southern Gaul and composed during the late fourth century or during the fifth century, was long attributed to a spurious council supposedly held in Carthage in 398. Caesarius of Arles (WEC 4:168) and more recently Gennadius of Marseilles (WEC 3:124) have been suggested as the authors of these directives; the attribution to Caesarius, however, has generally been rejected.

CPL no. 1776 * Hefele (1871) 2:409–18 * Altaner (1966) 474 * Hefele (1905) 2.1:102–20 * CE 3:283 * DPAC 2:3304–6 * DTC 2.2:1806–10 * EEC 2:793–94 * EEChr 2:1088 * LTK 9:935–36 * NCE 13:682 * NCES 13:501 * ODCC 1539

G. Morin, “Les ‘Statuta ecclesiae antiqua’ sont-ils de s. Césaire d’Arles?” RB 30 (1913) 334–42. * B. Botte, “Le rituel d’ordination des ‘Statuta ecclesiae antiqua,’” RTAM 11 (1939) 233–41. * R. Metz, “La consécration des vierges en Gaule, des origines à l’apparition des livres liturgiques,” RDC 6 (1956) 321–39. * C. Munier, “Une forme abrégée du rituel des ordinations des ‘Statuta ecclesiae antiqua,’” RevSR 32 (1958) 79–84. * C. Munier, “Nouvelles recherches sur les ‘Statuta ecclesiae antiqua,’” RDC 9 (1959) 170–80. * C. Munier, Les Statuta ecclesiae antiqua (Paris, 1960). * L.A. Van Buchem, L’homélie Pseudo-Eusebienne de Pentecôte: l’origine de la confirmation en Gaul méridionale et l’interprétation de ce rite par Fauste de Riez (Nijmegen, 1967) 223–34.

Canon 2. (XXXV) In church and in the council of presbyters the bishop shall have a higher seat; but at home he must conduct himself as a colleague of the presbyters. (3070)

Canon 3. (XX) A bishop shall not be occupied with everyday cares but only with reading, prayer, and preaching the word of God. (3071)

Canon 10. (XXII) A bishop shall not ordain clerics without the advice of his copresbyters and is to seek the agreement and witness of the people.^a (3072)

Canon 12. (XXXIV) Whenever the bishop is seated, he shall allow no presbyter to remain standing.^b (3073)

Canon 16. (LXXXIV) The bishop shall hinder no one, whether a heathen, a heretic, or a Jew, from entering the church and hearing the word of God before the dismissal of the catechumens. (3074)

Canon 18. (LXXIV) The presbyter shall place all those desiring to do penance under the penitential regulations. (3075)

Canon 19. (LXXV) Careless penitents shall be received only after a certain period of time. (3076)

Canon 20. (LXXVI) Should sick persons desire penance and yet when the priest arrives are no longer able to speak because of the sickness or because they have lost understanding, then those who heard their wish shall testify to it, and they shall receive penance. If it is believed that the sick are soon to die, they shall be reconciled through the imposition of hands, and the Eucharist will be given to them.^{c d} If they live, the aforementioned witnesses shall assure them that their wish has been granted, and they must be placed under the penitential discipline for as long as the priest who granted them penance approves.^e (3077)

Canon 21. (LXXVIII) Penitents who have received Viaticum, the holy Eucharist,^f during a sickness should not, if they recover, think that they are absolved without the imposition of hands. (3078)

Canon 22. (LXXIX) If penitents who have carefully carried out the penitential regulations should die on a journey or at sea where no one can come to their assistance, they shall be remembered in prayer, and the sacrifice may be offered on their behalf. (3079)

Canon 23. (LXXXV) Those who desire to be baptized must submit their names, and having been tested by abstinence from wine and meat and frequently having received the imposition of hands they shall be baptized. (3080)

Canon 24. (LXXXVI) The newly baptized shall for a time refrain from luxurious feasts, from the theater, and from intercourse with their wives. (3081)

Canon 33. (LXXXVIII) Whoever does not attend the assembly in the church on feasts but goes instead to the theater shall be excommunicated. (3082)

Canon 35. (XLIX) A cleric in good health who absents himself from the night vigils^g shall be deprived of his stipend. (3083)

Canon 37. (XCIX) A woman, no matter how learned and holy, may not teach in an assembly of men. (3084)

Canon 38. (XCVIII) A layman may not teach in the presence of the clergy except with their approval. (3085)

Canon 41. (C) A woman may not baptize.^h (3086)

Canon 49. (XCIII) The offerings of those brethren who have ill will toward one another may not be received in the sacristy or in the gazophylacium.^ij (3087)

Canon 55. (LXVII) Those who are quarrelsome, usurers, or revengeful are never to be ordained clerics. (3088)

Canon 56. (XXXIII) If a bishop or presbyter visits the church of another bishop, he must be received according to his rank and invited to preach as well as to offer the holy sacrifice. (3089)

Canon 57. (XXXVII) A deacon must understand that he is the servant of the priest as well as that of the bishop.^k (3090)

Canon 58. (XXXVIII) When necessity requires and a presbyter is present, the deacon will, when commanded, distribute the eucharistic Body of Christ to the people.^l (3091)

Canon 60. (XL) Only at the time of the offering and the reading shall the deacon wear the alb. (3092)

Canon 61. (XL) If a deacon is asked to speak in the assembly of the presbyters, he shall do so. (3093)

Canon 62. (XC) The exorcists shall lay their hands daily on the energumens.^{m n} (3094)

Canon 63. (XCI) The energumens shall sweep the church. (3095)

Canon 64. (XCII) The energumens who remain in the house of God must have each day’s food given them at the appropriate time by the exorcists. (3096)

Canon 65. (LXXX) During each time that the fast is imposed the penitents must receive the imposition of hands from the presbyters. (3097)

Canon 66. (LXXXI) The penitents are to bring the dead to church and bury them. (3098)

Canon 67. (LXXXII) Penitents are to kneel even on feastdays.^o (3099)

Canon 69. (XCIV) The gifts of those who oppress the poor are to be refused by the priests.^p (3100)

Canon 76. (LXIII) A cleric who without urgent necessity breaks the fast shall be reduced to a lower rank. (3101)

Canon 77. (LXIV) Those who persist in fasting on Sunday^q are not considered to be Catholics. (3102)

Canon 78. (LXV) Easter must be celebrated everywhere on the same day and at the same time.^r (3103)

Canon 81. (LXXI) The gathering places of the heretics shall not be called churches but conciliabula.^s (3104)

Canon 82. (LXXII) It is not permitted to pray or to sing psalms with heretics.^t (3105)

Canon 84. (LXVIII) A penitent, even if he is a good man, may not be ordained a cleric.^u Should this occur through the ignorance of the bishop, the person who was ordained must be deposed because at his ordination he concealed the fact. But if the bishop has knowingly ordained such a person, the bishop forfeits his right to ordain. (3106)

Canon 85. (LXIX) The same punishment is incurred by a bishop who knowingly ordains a man married to a widow or divorced person, or a man who has been married twice.^v (3107)

Canon 87. (XXXVI) The presbyters in charge of churches throughout the diocese shall not request the chrism before Easter^w from any bishop whomsoever but from their own bishop, and not through any junior cleric but either in person or through the sacristan. (3108)

Canon 90. (II) When a bishop is consecrated, two bishops place and hold the Book of the Gospels over his neck, and while one bishop pronounces a blessing over him, all the other bishops who are present impose their hands on his head. (3109)

Canon 91. (III) When a presbyter is ordained, and the bishop in blessing him lays his hand upon his head, all the presbyters present also lay their hands on his head. (3110)

Canon 92. (IV) When a deacon is ordained, only the bishop who blesses him lays his hand upon his head because he is made holy not for the priesthood but in order to minister. (3111)

Canon 93. (V) When a subdeacon is ordained, he receives no imposition of the hands, but he receives from the bishop the empty paten and chalice, and the archdeacon gives him the urceolum^x with water, the mantile,^y and the manutergium.^z (3112)

Canon 94. (VI) When an acolyte is ordained, the bishop instructs him as to how he is to behave in his office. The archdeacon gives him the candlestick with the candle so that he might understand that he has the task of lighting the lamps in the church; he will accept an empty urceolum for providing the wine for the eucharistic Blood of Christ. (3113)

Canon 95. (VII) When an exorcist is ordained, the bishop gives him the book in which the exorcisms are written; the bishop says, “Receive [these words] and commit them to memory, and have the power of laying hands upon the energumens whether they are baptized or catechumens.”^aa (3114)

Canon 96. (VIII) When a reader is ordained, the bishop speaks to the people regarding him, his faith, and his life, and then presents him with the book from which he is to read, saying, “Receive and be a reader of God’s word. If you faithfully and profitably fulfill your office, you will share in the reward of those who have ministered the word of God.” (3115)

Canon 97. (IX) When a doorkeeper is ordained, after the archdeacon has instructed him on how he should conduct himself in the house of God, the bishop—after receiving an answer from the archdeacon—gives him from the altar the keys of the church while saying, “Act in such a manner as to give an account to God of the things that are unlocked by these keys.” (3116)

Canon 98. (X) A psalmist, namely, a cantor, may receive his office by the command of the presbyter alone, without the previous knowledge of the bishop. The presbyter thus addresses him, saying, “What you sing with your mouth, may you believe in your heart. What you believe in your heart, may you practice by your works.” (3117)

Canon 99. (XI) If a virgin is to be presented to the bishop for consecration, she must wear the same clothing as she will wear afterwards in accordance with her sacred calling. (3118)

Canon 100. (XII) Widows and virgins consecrated to God who are to assist at the baptism of women must be so instructed for this office that they can clearly and soundly teach the ignorant and rustic women at the time of their baptism as to how they should reply to the questions of the person performing the baptism and how they are to live after having been baptized. (3119)

Canon 101. (XIII) A bride and bridegroom shall be presented to the priest by their parents or those representing them for a blessing. Out of respect for the blessing they have received, they shall spend the following night as virgins. (3120)

126. SYNODS

126-A. Synod of Riez (439)^†

A certain Armentarius was uncanonically installed as the bishop of Embrun, which Hilary of Arles (d. 449) considered to be one of his suffragan diocese. As a consequence Hilary called a synod, held on November 29, 439, to resolve the matter.

CPL no. 1779a * Hefele (1905) 2.1:423–30 * Hefele (1871) 3:157–59 * DCA 2:1792 * DPAC 2:2993 * EEC 1:737 * NCE 2:423–30

L.A. Van Buchem, L’Homélie Pseudo-Eusebienne de Pentecôte: l’origine de la confirmation en Gaul méridionale et l’interprétation de ce rite par Fauste de Riez (Nijmegen, 1967) 91–94, 136–37.

Canon 3. […] [Armentarius] is never to offer the sacrifice in town or when the bishop is absent. Nor is he to ordain even the lowest cleric.^a He is not to carry out any episcopal function in any church that has mercifully been entrusted to him. […] He can bless the people in the church he has received; he can confirm^b [confirmare] the newly-baptized in villages and towns although not in the episcopal city. (3121)

Canon 4. […] Only in his own church can he consecrate virgins^c and confirm the newly-baptized. So that there be a witness to abundant mercy, his actions are to be inferior to those of the bishop, superior to those of the priest. […] (3122)

126-B. Synod of Orange I (441)^†

This synod, held on November 8, 441, and presided over by Hilary of Arles, issued thirty canons.

Hefele (1905) 2.1:430–54 * Hefele (1871) 3:159–64 * CE 11:266–67 * DCA 2:1462–63 * DDCon 3:237 * DPAC 2:2493 * EEC 1:615 * EEChr 2:831 * NCE 10:712 * NCES 10:620 * ODCC 1186

D. van den Eynde, “Le deuxième canon du Concile d’Orange de 441, sur chrismation,” RTAM 11 (1939) 97–109. * A. Chavasse, “La deuxième canon d’Orange de 441,” in Mélanges Podechard (Lyons, 1945) 103–20. * L.A. Van Buchem, L’Homélie Pseudo-Eusébienne de Pentecôte: l’origine de la confirmation en Gaul méridionale et l’interprétation de ce rite by Fauste de Riez (Nijmegen, 1967) 95–110, 137, 171. * G. Winkler, “Confirmation or Chrismation? A Study in Comparative Liturgy,” Wor 58 (1984) 9–10.

Canon 1. If heretics who are seriously ill desire to become Catholics, then in the bishop’s absence the presbyter may sign them with chrism^a and [give] the blessing. (3123)

Canon 2. No minister [deacon] who has been appointed to baptize should ever go without the chrism since among us it has been agreed that there is but a single chrismation.^b As to the person who at the time of baptism has not for any serious reason received the chrismation, the bishop [sacerdos] will be made aware of this at the time of the confirmation. Also among all there is only one blessing of the chrism, not that this settles the question of repeating the chrismation whose repetition should not be considered necessary. (3124)

Canon 3. When penitents fall ill, Communion, fittingly called Viaticum,^c shall be given them without the reconciling imposition of the hand. According to the testimony of the elders, this alone suffices for the dying. Should they recover, they must resume their place among the penitents, and only after the performance of the proper works of penance may they receive regular Communion together with the reconciling laying on of the hand. (3125)

Canon 4. Penance is not to be denied to clerics who request it.^d (3126)

Canon 11 (12). Those who suddenly lose the power of speech may be baptized or admitted to penance if they voluntarily requested this either in the past according to the testimony of others or at the present by means of signs. (3127)

Canon 12 (13). To those who have become insane all possible benefits of religion are to be granted. (3128)

Canon 13 (14). Possessed persons^e who have been baptized and have entrusted themselves to the care and guidance of the clergy may receive Communion so that by the power of the sacrament they may ward off the attacks of the evil spirits or show that they have been cleansed. (3129)

Canon 14 (15). Possessed persons who are catechumens may be baptized when it is necessary or opportune. (3130)

Canon 15 (16). Those who were once openly possessed by a demon shall not become clerics. Those who have already been ordained will forfeit their office. (3131)

Canon 16 (17). The capsa^f is to be brought in with the cup which is to be sanctified by mixing in the Eucharist. (3132)

Canon 17 (18). In all our provinces the catechumens will be present when the gospel is read.^g (3133)

Canon 18 (19). The catechumens shall not [before their baptism] enter the baptistery. (3134)

Canon 19 (20). At the blessing of the faithful, even during prayers at home, the faithful, as far as possible, are to be set apart for their blessing and signing. (3135)

Canon 25 (26). Deaconesses will in no way be ordained;^h those already deaconesses will receive the blessing along with the laity. (3136)

126-C. Synod of Vaison (442)^†

Ten canons are ascribed to this synod, which took place on November 13, 442, and at which Hilary of Arles (d. 449) was the most influential prelate.

Hefele (1905) 2.1:454–60 * Hefele (1871) 3:164–67 * DACL 15.2:2885 * DCA 2:2010 * DPAC 2:3537 * EEC 2:858 * ODCC 1674

Canon 2. As to those who after undertaking and doing penance lead a good life and then without receiving Communion suddenly die while in the country or on a journey, oblations shall be accepted for them; they are to be accorded a funeral, and their memory is to be celebrated with ecclesiastical affection. It would be wrong not to commemorate these faithful ones at the saving sacrifice; with faith and confidence they prepared themselves for the holy mysteries; for a long period of time they behaved as guilty penitents; they judged themselves to be unworthy of the mysteries of salvation; they desired to be readmitted after having been completely purified of their sins, and yet they died without sacramental Viaticum.^a To be sure, no priest [sacerdos] would have refused them final reconciliation [absolutissima reconciliatio] had they lived. (3137)

Canon 3. Shortly before Easter the presbyters and deacons of a territory shall request the chrism,^b seeking it not from some nearby bishop but from their own bishop. They shall obtain it themselves, not by just any ecclesiastic whatever. But if there is a necessity or a ministerial duty, then it is to be obtained by a subdeacon because it is disrespectful to entrust what is highest to those who are lowest. What is received is best received by the person who will use it. Should this not be possible, at least the sacristan should receive what is holy. (3138)

126-D. Synod of Arles II (between 442 and 506)^†

Some believe that these canons (many of which repeat earlier local legislation) are merely a fifth-century private collection of regulations that were never passed by any synodal body.

CPL nos. 111ff. * Hefele (1905) 2:460–76 * Hefele (1871) 3:167–71 * CE 1:727 * DCA 1:142 * DDCon 1:84 * EC 1:1950 * EEC 1:79 * NCES 4:299 * ODCC 105

L.A. Buchem, L’Homélie Pseudo-Eusebienne de Pentecôte: l’origine de la confirmation en Gaul méridionale et l’interprétation de ce rite par Fauste de Riez (Nijmegen, 1967) 110–11, 171–72.

Canon 1. A neophyte is not to be ordained a priest or a deacon. ^a (3139)

Canon 2. A married man is not to be made a priest unless his conversion^b has preceded. (3140)

Canon 10. As to those who showed themselves weak during times of persecution, the decree of Nicaea determined that they spend five years among the catechumens and two years among those taking part in the prayer so that it is not among the penitents that they seek communion.^c Let it be in the power and will of the bishop, if he sees that they have put aside error and done penance, to receive them to communion, doing so out of ecclesiastical kindness. (3141)

Canon 11. Those forced to deny or to sacrifice because they were not given food or because they were persecuted will refrain from Communion. They will spend two years among the catechumens and three years among the penitents. (3142)

Canon 12. Those who die during their time of penance shall not be sent forth without Communion. Their offering is to be received because they have observed the law of penance. (3143)

Canon 15. A deacon is not to sit in the secretarium [sanctuary?] among the presbyters;^d and if a presbyter is present, the deacon must not administer the Body of Christ^e under penalty of deposition from the diaconal office. (3144)

Canon 17. The Bonosians,^f who like the Arians baptize in the name of the Trinity, will be received into the Church only by chrism^g and the imposition of the hand if when questioned they confess our faith with all their hearts. (3145)

Canon 21. A female penitent who after her husband’s death marries or enters into suspicious or forbidden relations with another man shall be excommunicated along with him. The same applies to a man who is a penitent. (3146)

Canon 22. A person who is married can be admitted to penance only with the permission of the other partner.^h (3147)

Canon 26. If heretics who are seriously ill desire to become Catholics, then in the bishop’s absence the presbyters may sign them with chrismⁱ and the blessing. (3148)

Canon 28 (27). Those in danger of death who have received penance are to be given Communion.^j If they recover after having received Viaticum, they will take their place in the order of penitents. Once they have demonstrated the indispensable fruits of penance, they will rightfully receive the reconciling imposition of the hand. (3149)

Canon 29 (28). Penance is not to be denied to clerics who request it.^k

Canon 50. Those who publicly show enmity toward one another must not be present at divine services till they are reconciled. (3151)

126-E. Synod of Angers (453)^†

Held on October 4, 453, upon the election of a new bishop for Angers, this synod of seven bishops issued twelve canons.

CPL no. 1780 * Hefele (1905) 2.2:883–86 * Hefele (1871) 4:3–5 * DCA 1:90 * DDCon 1:37–38 * DPAC 1:203 * EC 1:1263 * EEC 1:40

Canon 2. With all submissiveness deacons are to honor the presbyters.^a (3152)

Canon 5. The same punishment [excommunication and isolation while eating] is to be imposed on those who desert the penitential state they have undertaken;^b likewise on women who voluntarily forsake a state of virginity dedicated to God. (3153)

Canon 9. Bishops are not permitted to confer higher orders upon clerics of other dioceses.^c (3154)

Canon 10. Laymen or clerics who have been ordained as ministers and refuse to carry out their office are to be punished. […] (3155)

Canon 11. Only a man who has been married once and to a virgin can be ordained a presbyter or deacon.^d (3156)

Canon 12. All who confess their sins can be admitted to penance and shall, according to the bishop’s judgment, be pardoned in proportion to the seriousness of their offenses. (3157)

126-F. Synod of Tours I (461)^††

Meeting on November 18, 461, the feast of Saint Martin, nine bishops under the presidency of Perpetuus of Tours passed thirteen canons, some—as was frequently the practice—merely renewing former legislation.

CPL no. 1782 * Hefele (1905) 2.2:898–900 * Hefele (1871) 4:10–11 * DACL 15.2:2585 * DCA 2:1990 * DPAC 2:3486 * EEC 2:847

Canon 1. […] If the laity are commanded to observe abstinence in order to be free for prayer and to be heard when beseeching God, so much the more is this true for presbyters and deacons [levitae]; at every moment they should be prepared for God, secure in all cleanliness and purity so that they are ready as necessity requires to offer the sacrifice and to baptize. (3158)

Canon 8. Those who, like a dog returning to its vomit,¹ abandon the penance they have professed will be separated from the communion of the Church and from dealings with the faithful.^a In this way they may more readily experience sorrow, and others may be deterred by their example. (3159)

126-G. Synod of Vannes (between 461 and 491)^†

This synod at Vannes in Brittany issued sixteen canons. The meeting, at which six bishops were present, occurred between 461 and 491.

Hefele (1905) 2.2:904–6 * Hefele (1871) 4:16–18 * CE 15:272 * DACL 15.2:2585 * DCA 2:2011 * DPAC 2:3553 * EEC 2:862

Canon 3. Penitents who have interrupted their public penance and have returned to their former erroneous and worldly way of life are not only to be excluded from the reception of the Lord’s sacraments but also from having dealings with the faithful.^a (3160)

Canon 4. Those who have professed virginity and have shown this through the imposition of the hand will if caught in adultery be separated from communion together with their partners. (3161)

Canon 11. Presbyters, deacons, subdeacons, and all who are themselves forbidden to marry are not to attend the marriages of others nor frequent gatherings where love songs are sung and where wicked and indecent gestures are used during dances.^b In this way those who are appointed for the holy mysteries may not be polluted by the infection of what they see and hear. (3162)

Canon 14. A cleric living in this city who absents himself from the morning hymns [matutini hymni]^c without sufficient excuse, for example, sickness, is to be excluded from Communion for seven days. At the very time when urgent necessity excuses him from carrying out the duties of his holy ministry, it is not lawful for him to slack off in his wholesome religious life. (3163)

Canon 15. Within our province there is to be one order for celebrating the holy rites^d and one method for singing the psalms.^e Just as we adhere to one faith confessing the Trinity, so also we are to follow one rule for the holy offices; in this way our devotion is not thought to differ because of a practice that differs. (3164)

IBERIA

127. URANIUS

Uranius was a priest and a student of Paulinus of Nola (WEC 3:110), and in 431 he wrote a letter to a certain Pacatus giving the details of Paulinus’s death.

Bardenhewer (1913) 3:571 * DCB 4:1061 * DPAC 2:3532 * EEC 2:856

127-A. Letter. On the Death of Paulinus of Nola^†

II. “[…] Three days before Paulinus was called from this world to the heavenly dwelling, all had already despaired of his health. Two bishops, eager to visit him, arrived, namely, holy Symmachus^a and blessed Acindynus.^b Paulinus was so invigorated and restored by their coming that, all bodily weakness being forgotten, he appeared to them as completely spiritual and angelic. As if about to proceed to the Lord, he ordered that the holy mysteries be offered for him at his bedside. […] (3165)

IV. “[…] At the break of dawn the holy man became aware of what was ordinarily done. All were summoned and he as customary celebrated Matins, doing so in the usual manner. When day arrived, he, following the Lord’s example,¹ extended peace as an inheritance to the presbyters, deacons, and all the clergy. Then as if awaken from sleep, at the time of the evening devotion and with hands outstretched he softly said, ‘I have prepared a candle for my Christ. I have sung to the Lord.’ […] (3166)

XI. “[…] Roused from sleep on the same day, namely, Thursday, he rewarded all the clergy and the poor as was his custom; he was healthy enough to celebrate the Lord’s Supper. He freed himself for prayer on Friday. On Saturday, however, at the second hour of the day he joyfully went to the church; ascending the platform, he as customary exchanged greetings with the people; he said the prayer; and at the prayer’s conclusion [collecta oratione] he breathed forth his spirit. A vigil was observed that night in the church. On the following day, namely, the Pasch, tapers having been lit, a procession with a large number of neophytes followed by a multitude of people wound its way to his tomb where he was given a splendid and venerable burial.” (3167)

128. SYNODS

128-A. Synod of Toledo I (400?)^†

Primarily directed against Priscillianism, a heretical movement fostering spiritual renewal, this synod (not all agree as to its precise date) of nineteen bishops issued twenty canons.

Hefele (1905) 2.1:122–25 * Hefele (1871) 3:175–77 * DCA 2:1966–67 * DPAC 2:3471–72 * DTC 15.1:1176–77 * EEC 2:844 * NCE 14:190 * NCES 14:99

S. González, “Tres maneras de penitencia: la disciplina penitencial de la Iglesia espánola desde el siglo V al sigli VIII,” RET 1 (1942) 985–1019.

Canon 2. A person who has done penance is not to be admitted among the clergy.^a If necessity or need requires, he may be placed among the doorkeepers or the readers but in such a way that he does not read the Gospels or the writings of the apostles. If he was previously ordained a subdeacon, he is to remain among the subdeacons; the hand is not to be imposed on him nor is he to touch holy things. We are referring to those penitents who after baptism did public penance in sackcloth for their serious sins, for having committed murder or other various crimes, and were then reconciled at the holy altar. (3168)

Canon 5. A presbyter, a deacon, a subdeacon, or any cleric assigned to a church—if he is within the city or is in a place where there is a church, or in a castle or village or country estate—who does not go to the daily sacrifice will not be ranked among the clergy if he, reproached, does not wish to show that by making amends he has merited pardon given by the bishop.^b (3169)

Canon 9. No consecrated virgin or widow in the absence of the bishop or a presbyter is to sing psalms [antiphonas faciat] in her home with a confessor or her servant. Vespers [lucernarium] is only to be celebrated in the church. But if it takes place on a country estate, a bishop or a presbyter or a deacon is to be present. (3170)

Canon 14. Whoever does not consume the Eucharist received from a priest is to be expelled as one guilty of sacrilege. (3171)

Canon 20. Although almost everywhere it is customary that only the bishop blesses the chrism, in some regions and provinces presbyters are said to do this. Henceforth no one other than the bishop is to bless the chrism.^c He will send it throughout his diocese. Before Easter deacons or subdeacons are to be sent from every church to the bishop^d so that the chrism blessed by him may be available for use at Easter.^e Certainly the bishop can bless the chrism at any time. Nothing is to be done without the bishop’s knowledge. The deacon is not to use the chrism but the presbyter may do so when the bishop is absent. In the presence of the bishop the presbyter may only use the chrism if the bishop instructs him to do so. […] (3172)

BRITISH ISLES

129. SYNODS

Two synods are traditionally said to have occurred under Saint Patrick about the middle of the fifth century. Some of the canons enacted have come down to us, although in a corrupted version.

CPL nos. 1102, 1791 * Hefele (1905) 2.2:888–98 * Hefele (1871) 4:7–10 * DCA 1:868 * DDCon 2:197–98 * DPAC 2:1820–21 * EEC 1:411

129-A. Irish Synod I (between 450 and 456)^†

Canon 7. Any cleric who due to negligence is absent from the morning or evening gathering^a will be held in disfavor unless perhaps he is prevented by the yoke of strict duty. (3173)

Canon 10. Whoever sings the psalms disjointedly or wears his hair long is to be excluded from the church unless he immediately changes his ways. (3174)

Canon 14. A Christian who murders, commits fornication, or—like the pagans—visits soothsayers, will do a year’s penance for each sin. Having completed a year of penance, this person may come forward with witnesses and afterwards be released by a priest. (3175)

Canon 15. Whoever steals must do penance for twenty days on bread [and water] and if possible must repay what has been stolen. […] (3176)

Canon 18. Till penance has been done, an excommunicated person must not enter the church on Easter night. (3177)

Canon 23. If a presbyter has built a church, he must not offer in it till he has brought his bishop, as is fitting, to consecrate it.^b (3178)

Canon 28. A cleric who has been excommunicated is to pray alone and not in the same dwelling with his brethren;^c nor is he to offer or to consecrate until he shows that he has corrected himself. Whoever fails to do this is to be punished twice. (3179)

129-B. Irish Synod II (after 456)^†

This synod apparently occurred later than the previous one, and yet its date is unknown, perhaps in the late fifth century.

Canon 19. Catechumens are made so on Sunday [octava dies]; then they are baptized on the solemnities of the Lord, namely, at Easter,^a Pentecost,^b and Epiphany. (3180)

Canon 22. […] The Eucharist is especially to be received during the Easter Vigil.^c Whoever does not receive Communion at this time is considered as not being a member of the faithful. […] (3181)

Canon 31. All sins are washed away by baptism. But whoever believes what Christians believe and is still not a member of the faithful and falls into sin is to be considered as a Christian who is a sinner. (3182)

SERBIA

130. NICETAS OF REMESIANA

Very little is known of the life of Nicetas. He became bishop of Remesiana (today Bela Palanka in Serbia) ca. 370. Twice he journeyed to Italy, in 398 and again in 402, visiting Paulinus of Nola (WEC 3:110) on the way. He died ca. 414.

We are told that Nicetas composed numerous hymns; none of these, however, have survived. Among his literary works the most famous is the Instructio ad competentes, a manual for baptismal instruction. Not widely accepted is the opinion that Nicetas was the author of the Te Deum.

CPL nos. 646ff. * Altaner (1961) 458–59 * Altaner (1966) 391 * Bardenhewer (1908) 440–42 * Bardenhewer (1910) 384–85 * Bardenhewer (1913) 3:598–605 * Labriolle (1947) 1:438–42 * Labriolle (1968) 302–4 * Quasten 4:190–94 * Steidle 201–2 * Tixeront 240–41 * CATH 9:1216 * CE 11:52 * DCB 4:37 * DictSp 11:214–19 * DPAC 2:2397–98 * DTC 11.1:477–79 * EC 8:1838–39 * EEC 2:595 * EEChr 2:813–14 * LTK 7:843 * NCE 10:440 * NCES 10:356–57 * ODCC 1147 * PEA (1894) 17.1:179–80 * PEA (1991) 8:887–88 * TRE 24:460–63

AUTHOR OF THE TE DEUM?

G. Morin, “L’auteur du Te Deum,” RB 7 (1890) 151–59. * G. Morin, “Nouvelles recherches sur l’auteur du Te Deum,” RB 11 (1894) 49–77, 337–39. * G. Morin, “Le ‘Te Deum,’ type anonyme d’anaphore latine préhistorique,” RB 24 (1907) 180–223. * P. Cagin, Te Deum ou Illatio? Scriptorium Solesmense 1.1 (Solesmes, 1906). * A.E. Burn, The Hymn Te Deum and Its Author (London, 1926). * J.A. Jungmann, “Quos pretiso sanguine redemisti,” ZkTh 61 (1937) 105–7. * A. Baumstark, “‘Te Deum’ und eine Gruppe griechischen Abendhymnen,” OC 34 (1937) 1–26. * J. Zeiller, “Un ancien évêque d’Illyricum, peut-être auteur du ‘Te Deum,’ s. Niceta de Remesiana,” CRI (1942) 356–69. * J. Brinktrine, “Eine aufallende Lesart in der mozarabischen Rezension des Te Deum,” EphL 64 (1950) 349–51. * M. Simonetti, “Studi sull’innologia popolare cristiana dei primi secoli,” in Atti Acc. Naz. Lincei, Memorie Ser. 8, 4 (1952) 478–81. * E. Kaehler, Studien zum Te Deum und zur Geschichte des 24. Psalm in der Alten Kirche (Göttingen, 1958). * K. Gamber, “Das ‘Te Deum’ und sein Autor,” RB 74 (1964) 318–21.

OTHER TOPICS

T. Barns, “The ‘Magnificat’ in Niceta of Remesiana and Cyril of Jerusalem,” JThSt 7 (1905–6) 449–53. * C.H. Turner, “Niceta of Remesiana ‘De Vigiliis’ and ‘De Psalmodiae Bono,’” JThSt 22 (1920–21) 305–20. * S.C. Alexe, “The Utility of Ecclesiastical Chant in the Community according to St. Nicetas of Remesiana” (in Romanian), Biserica Ortodoxa Romîna 75 (1957) 153–82. * K. Gamber, “Ist Niceta von Remesiana der Verfasser von De Sacramentis?” OstkSt 7 (1958) 153–72. * K. Gamber, Die Autorschaft von De sacramentis: Zugleich ein Beitrag zur Liturgiegeschichte der römischen Provinz Dacia mediterranea, Studia Patristica et Liturgica (Regensberg, 1967). * D.B. Saddington, “The Educational Effect of Catechetical Instruction in the Fourth Century A.D.,” Euphrosyne 5 (1972) 249–71.

130-A. On the Vigils of the Servants of God^†

This treatise, using abundant examples from both the Old and the New Testaments, defends the practice of prayer during the night.

IV. […] As promised, I must say something about the usefulness of the psalms even though this is better taught by experience rather than by listening to words. By “tasting” “we see that the Lord is good.”¹ And so only the person who has tasted understands and grasps how much filth is removed, how much dullness of mind is shaken off, how great a light shines upon the souls of those who keep watch and pray, and how grace and such a holy encounter give joy to all who keep watch. By means of the vigil all fear is banished; faith is born; the flesh is tormented; sins are washed away; chastity is strengthened; foolishness gives way; prudence appears; the mind is sharpened; error is weakened; the devil, being the source of sins, is wounded by the sword of the Spirit. What can be more useful, more necessary? What is more appropriate than such holy riches? What is more pleasing than this delight? What is more blessed than this happiness? As a witness there is the prophet who at the beginning of the Book of Psalms describes the blessed man and finds the utmost happiness in the verse that says, “Day and night they meditate on the law of the Lord.”² Certainly meditation during the day is good; prayer during the day is also good. But meditation during the night is more pleasing, more efficacious. Various necessities interrupt the day; tasks divert the mind; a multitude of cares weakens judgment. The night, being quiet and suitable for those who pray, is set apart. Night is most appropriate for those who keep watch. Placing aside worldly preoccupations, the whole person stands before the Divine with undivided attention. […] (3183)

130-B. On the Usefulness of Psalmody^††

It is interesting that in this defense of singing Nicetas, following several biblical manuscripts, ascribes the singing of the Magnificat to Elizabeth and not to Mary.

I. Whoever keeps a promise is released from a debt. I recall that when speaking on the attractiveness and usefulness of vigils, I promised to say something in a future sermon on the usefulness of hymns and songs of praise. It is precisely this that, God willing, I will now do. (3184)

Clearly there can be no better time than the present, a time during which the children of the light believe the night to be day, a time during which night itself offers us silence and rest, a time during which we celebrate what our words intend to describe. The appropriate occasion for exhorting a soldier is when he is girded for battle; as for sailors, a sea chant suits them when they are applying themselves to the oars and showing respect for the sea. So it is true for us. This is the best time to speak of the usefulness of hymns, now that the people have gathered for this purpose. (3185)

II. I know that some—both here among us as well as in the eastern regions—believe that the singing of psalms and hymns is superfluous and less fitting for divine services. They believe it suffices to say a psalm interiorly, holding it wanton to pray the psalm aloud. They base their opinion on what the apostle wrote to the Ephesians, namely, “Be filled with the Spirit as you say psalms and hymns and spiritual songs among yourselves, singing and making melody to God in your hearts.”¹ They say, “the apostle says we are to sing in our hearts and not babble aloud as do actors on the stage because it is enough for God, ‘who searches the heart,’² if we sing silently in our hearts.” To be sure, I do not reproach those who sing in their hearts (for it is always useful to meditate in the heart on the things of God). But in like manner I also praise those who aloud glorify God. Before I offer proof from the many books of Scripture, I must first appeal to the very words of the apostle himself to refute the foolishness of those who find there a prescription against singing. As you say, the apostle certainly said, “Be filled with the Spirit.”³ I also believe that he wanted us to open our mouths, loosen our tongues, move our lips since it is impossible for us to “speak” without using these organs; and just as heat is different than cold, so being silent is different than speaking. When he added “speaking in psalms and hymns and songs,” he certainly would not have mentioned “songs” if he wanted to say that someone singing was totally silent. No one can sing and at the same time remain completely silent. The apostle said, “in your hearts,” thus admonishing us that we are not to sing with the voice only but also with the attention of the “heart,” just as elsewhere he says, “Sing with the spirit, sing with the mind also,”⁴ namely, with both voice and understanding. […] (3186)

It is the heretics who raise objections to singing. Their ardor waning, they simply reject singing. They conceal their disdain for the prophecies concerning God the Creator. Under the guise of an honorable silence they strive to remove the sayings of the prophets and especially the heavenly songs of David. (3187)

III. But we, my beloved, we who know the teachings of the prophets, the evangelists, and the apostles, should constantly remember all that has been said and done by those to whom we owe all that we are. Let us rely upon those authors who from the beginning have shown how these “spiritual songs” please God. (3188)

If, however, we ask who was the first person to have introduced this type of singing, we first of all find Moses, who clearly sang a song to God when, after Egypt had been struck by ten plagues and after the Pharaoh had drowned, the people went out into the desert, rejoicing as they did so because they passed through the sea. They said, “Let us sing to the Lord, for he is greatly to be honored.”⁵ […] And so Moses was the first, being the head of the tribes of Israel, to establish choirs of both men and women, he and his sister being their leaders. He instructed them to sing a triumphant song to God. (3189)

Then in the Book of Judges we find Deborah, a woman of high birth, singing.⁶ Moses himself, when about to leave this world, repeated this awe-inspiring song as we find related in Deuteronomy.⁷ He left this song to be, as it were, a testament to the tribes of Israel so that they might learn what kind of funeral awaits those who reject the Lord. Wretched are they who, having heard such a clear threat, either do not wish to guard themselves against illicit superstitions or are unable to do so. (3190)

IV. After this you will find many—not only men but also women, all filled with the divine Spirit—who sang the mysteries of God. They did so even prior to the time of David, who from his youth was especially appointed for this task by the Lord and who deserved to be the master singer and a treasure-trove of songs. While still a youth he, with his agreeable and strong song together with the cithara, overcame the evil spirit at work in Saul⁸—not that the cithara itself possessed any power; no, with its wooden frame and with its attached strings, it was a symbol of Christ’s cross. The Passion itself was being sung. Even at that time it was the Passion that overcame the spirit of the devil. (3191)

V. Is there anything in the psalms of David that is not useful for the edification and consolation of the human race, no matter what be a person’s sex or age? In the psalms an infant receives milk; a child gives praise;⁹ an adolescent finds something to correct in his or her ways;¹⁰ young people have a path to follow; the elderly have something for which to pray. A woman learns modesty; orphans find a father; widows, a protector;¹¹ the poor, someone to look out for them; strangers, a defender. Kings and judges hear what they are to fear. The psalms comfort the sad, restrain the happy, calm the angry, revive the poor, reproach the rich so that they might see themselves as they truly are. The psalms are a fitting medicine for all who receive them. The psalms do not look down upon the sinner but in a healthy way offer a remedy through tearful penance. (3192)

The Holy Spirit clearly sees to it that even the most stubborn and impatient of hearts may joyfully and gradually receive these divine words. Human nature generally flees from all that is difficult, even when it is salutary. It rejects difficult things or at least accepts them only when they appear to be forbidden. Through David his servant the Lord prepared a medicine for us. It is pleasant to the taste because of its melody, and yet through its power it can heal wounds. When sung, the psalm pleases the ear. It reaches into the soul because it is pleasurable. It is easily remembered because it is frequently sung. What severe laws cannot extract from human hearts is uncovered through the sweetness of song. Like a sweet medicine these songs have within them whatever is commanded by the Law, the prophets, or the Gospels themselves. (3193)

VI. God is revealed; idols are mocked. Faith is protected; falsehood is refuted. Justice is brought about; evil is forbidden. Mercy is praised; cruelty is rejected. Truthfulness is required; untruthfulness is condemned. Deceit is blamed; innocence is praised. Pride is cast aside; humility is uplifted. Patience is proclaimed; peace that will follow is sought. Protection against enemies is requested; freedom is promised; certain hope is nourished, and—what is greater than all these—the mysteries of Christ are sung. His birth is indicated; and, rejected by a godless people, he is called the inheritance of the nations.¹² The powers of the Lord are sung; his venerable passion is depicted; his glorious resurrection is pointed out. His “being seated at the right hand”¹³ is not omitted. Also the fiery coming of the Lord¹⁴ is shown; his fear-inspiring judgment of the living and the dead is disclosed. And what else? The sending of the creating Spirit and the renewal of the earth¹⁵ are revealed, all being followed by the everlasting kingdom of the just in the Lord’s glory and the lasting torment of the wicked. (3194)

VII. These are the songs sung by God’s Church as well as by this assembly. They do not weaken but rather make secure the singer. They do not give rise to dissipation but rather extinguish it. Can anyone doubt that these songs are pleasing to God since they totally focus on the glory of the Creator. Rightly does the psalmist say, “may every spirit praise the Lord,”¹⁶ for everyone and everything are urged to praise the God who rules over all. The psalmist also says, “I will praise the name of the Lord with song; I will magnify him with thanksgiving”¹⁷—thus promising that he himself will give praise. He adds, “This will please God more than an ox or a bull with horns and hoofs.”¹⁸ Behold what is more excellent! Behold the spiritual sacrifice, greater than all sacrificial victims! And rightly so. The blood of irrational animals was shed in such sacrifices. Here rational praise is offered from the soul and from an upright conscience. Rightly did the Lord say, “A sacrifice of praise will glorify me, and this is the way by which I will show him the salvation of God.”¹⁹ Praise the Lord while you are living. “Offer him a sacrifice of praise,”²⁰ and so spiritually show in your soul how you will attain salvation. (3195)

VIII. Praise that flows from an “upright conscience”²¹ delights God. And so the same hymn writer exhorts us to “praise the Lord because a psalm is good, and may joyful praise be given to our God.”²² The psalmist, knowing this and not forgetting that such pleases God, testifies, “Seven times a day I have praised you.”²³ Even now he promises something more, for he says, “My tongue will meditate on your justice. The whole day long I will praise you.”²⁴ He undoubtedly knew the benefit of such a work since he recalls, “praising I will call upon the Lord, and I will be safe from my enemies.”²⁵ Armed with this protection, armed with such a shield, it was a boy who overcame the power of the giant Goliath and who often triumphed over the invaders. (3196)

IX. Beloved, far be it that I speak to you about the history of the individual psalms. What I most especially want to do is to show, based on Old and New Testament evidence, that it is incorrect to believe that the practice of psalmody has now been abrogated just as many other practices of the Old Law have come to an end. Rejected are only things that pertain to the body, namely, circumcision, the Sabbath, sacrifices, dietary restrictions, the use of trumpets, citharas, cymbals, and drums. Replacing these is the musical sound of the human voice. What has clearly ceased and disappeared are the daily washings, lunar observances, burdensome examinations of lepers, and anything else that once was deemed necessary, as if these are something for children. Spiritual things are not diminished but increased as, for example, faith, godliness, prayer, fasting, patience, chastity, the offering of praise. (3197)

Therefore in the Gospel you first find Zachary, John’s father, who long being silent prophesied by means of a hymn.²⁶ Nor did Elizabeth, long sterile, cease to “magnify God”²⁷ in her soul when the Son of promise was born. At the time Christ was born on earth the host of angels sang praise to “God on high” and announced “peace to those of good will on earth,”²⁸ “The children in the temple area sang ‘Hosanna to the Son of David,’”²⁹ this making the Pharisees grumble with spite. The Lord did not close the mouths of the innocent but rather opened them, saying, “Have you never read what is written, ‘Out of the mouths of infants and sucklings you have brought forth praise.’³⁰ And ‘If these will remain silent, the stones will cry out’?”³¹ There is no need for me to go on and on. The Lord himself, a teacher and a master in what is both said and done, confirmed that hymn-singing is most pleasing when with his disciples “after singing a hymn, he went out to the Mount of Olives.”³² With such proof, who can doubt the godliness of psalms and hymns since Christ, who is adored and sung to by all the heavenly angels, himself sang a hymn with his disciples? (3198)

X. The apostles are known to have done the same afterwards, even when they were in prison. So it was Paul who spoke to the elders of the Church, saying, “When you assemble, one has a psalm, one has a teaching, another a revelation; may everything be done unto edification.”³³ Elsewhere he says, “I will sing with the spirit; I will also sing with understanding.”³⁴ And James in his letter writes, “Are any of you sad? Let them pray. Are any in good spirits? Let them sing a psalm.”³⁵ In the Book of Revelation John writes that, when the Spirit revealed itself to him, he saw and heard the voice of the heavenly host “like the sound of many waters and of powerful thunder saying ‘Alleluia.’”³⁶ Wherefore no one should doubt that the practice of singing, if celebrated with worthy faith and devotion, is joined to that of the angels who, not hindered by sleep or other occupations, continuously praise God in heaven and bless our Savior. (3199)

XI. Therefore, beloved, may we confidently and faithfully engage in the singing of hymns, believing that we have been given a very wonderful grace by God, who has permitted us together with so many great saints, prophets, and even martyrs to sing the marvelous deeds of the eternal God. Henceforth with David “we confess” to the Lord “that he is good”;³⁷ with Moses we loudly proclaim in these songs the power of the Lord; with Anna, who is a figure of the Church and who once was sterile but now is fruitful, we strengthen our hearts in praise of God; with Isaiah “we watch throughout the night”;³⁸ with Habakkuk we sing; with Jonah and Jeremiah our most holy fathers we pray by means of song; with the three young men in the furnace we join all creation in praising the Creator of all; with Elizabeth our “soul magnifies the Lord.”³⁹ (3200)

XII. Can anything be more useful or more pleasing? We delight in the psalms; we are nourished by the prayers; we are fed by the readings that come between them. And truly just as guests at a meal take delight in a variety of dishes, so our souls are fed by a great array of readings and hymns. (3201)

XIII. Beloved, let us sing attentively and with a mind that is alert, for the psalm exhorts, “Because God is the ruler of the whole earth, sing wisely.”⁴⁰ This means that a psalm is sung not only by the “spirit,” namely, the sound of the voice, but also “by the mind,”⁴¹ namely, we are to reflect on what we are singing. Nor are distractions to render our labor unfruitful as so often can happen. Also, the sound or the melody that we sing is to be appropriate to the worship of God; it is not to be overemotional but should manifest Christian simplicity. It should not reek of the theater but rather induce those listening to show sorrow for their sins. Our voices should not be discordant but harmonious. One person is not to rush while another drags. One person is not to sing low while another sings high. Rather, all should blend their voices with those of the other singers, not singing more loudly or more slowly than the others so as to show off. Everything is to be done as if in God’s sight and not in order to please others. As to the blending of voices, we have a model and example in the three most blessed young men spoken of by Daniel, “Then these three as with one voice praised and glorified God, doing so in the furnace and saying, ‘Blessed are you, God of our fathers.’”⁴² It was for our instruction that the three together praised the Lord as if “with one voice” so that all of us may modulate our own voices in like manner. As to those who are unable to sing in harmony with others, it is better that they sing very softly rather than overwhelming all who are singing—in this way carrying out their service and not disrupting the assembly’s song—since not all possess an adaptable and musical voice. (3202)

Also, blessed Cyprian invited Donatus, whom he knew to be a good singer, to undertake this task. “May we spend in joy whatever remains of this day so that the time for meals not be lacking in heavenly grace. May the temperate meal resound with the psalms. Since your memory is strong and your voice is melodious, may you undertake this task as you usually do. You will nourish your dear friends if you allow us to listen to something spiritual. Religious charm entices the ears.”^a Those who sing well have a certain grace which incites the ears of those listening to the things of God. This is also true for our voices, provided they are not harsh and are in tune with the sound of “well-played cymbals.”⁴³ Voices such as these will please us and will edify those listening, and our whole praise will be agreeable to God, who “in his house,” as we read, “makes all of one manner to dwell with him.”⁴⁴ (3203)

Therefore when there is singing, all are to sing. When there are prayers, all are to pray. When there is a reading, all are to be silent so that they may listen. No person is to pray so loudly as to disturb another who is at prayer. If you enter during the reading, adore the Lord and, having signed your forehead, listen carefully to what is being read. (3204)

XIV. Obviously the time for prayer is when all are praying. It is also evident that the time for private prayer is whenever you wish to pray and as often as you so wish. But under the pretext of praying do not miss the reading because you can always easily pray but you cannot always have a reading to which you can listen. Do not believe that you gain little from a holy reading. Certainly prayer becomes sweeter to those who listen if the mind has recently been nourished by the readings, if it can meditate on the divine things that have just been heard. For Martha’s sister Mary, “sitting at the feet of Jesus” and paying no attention to her sister, more attentively heard what Jesus was saying and thus chose the “better part” as we are assured by the Lord.⁴⁵ And so the deacon, like a herald, clearly warns all that they are to be one, whether they be praying or kneeling or singing or listening to the readings. The reason is that the Lord loves those who act together and, as was said earlier, “he has them dwell in his house.”⁴⁶ (3205)

The psalm proclaims that those who dwell in his house “are blessed because they will praise the Lord forever.”⁴⁷ Amen. (3206)

^† Translated from L. Verheijen, La Règle de s. Augustin, Etudes Augustiniennes, vol. 1 (Paris, 1967) 148–49. The psalm numbers are those of the LXX.

a. The Latin antiphonae here and throughout probably means “antiphonal psalmody.” See R. Taft, The Liturgy of the Hours in East and West (Collegeville, 1986) 94–95.

^† Translated from De sermone Domini in monte, ed. A. Mutzenbecher, CCL 35 (Turnhout, 1967) 108, 115–16.

^† Translated from De diversis quaestionibus octoginta tribus. De octo Dulcitii quaestionibus, ed. A. Mutzenbecher, CCL 44 A (Turnhout, 1975) 241–42.

a. The traditional designation (“the fortieth day”) for the season of Lent.

1. See Rom 8:23.

b. The traditional designation (“the fiftieth day”) for the season of Pentecost.

2. 1 John 3:2. 3. See Acts 1:1–9. 4. See Acts 2:1–4.

^† Translated from Sancti Aureli Augustini De utilitate credendi… Contra Faustum, ed. J. Zycha, CSEL 25.1 (Vienna, 1891) 562–64.

1. See Acts 14:13–18. 2. See Rev 19:10; 22:8ff. 3. See Dan 6.

^† Translated from Quaestiones evangeliorum, ed. A. Mutzenbecher, CCL 44 B (Turnhout, 1980) 98–99.

1. 1 Pet 2:9.

^† Translated from Sancti Aureli Augustini Confessionum Libri Tredecim, ed. P. Knoll, CSEL 33 (Vienna, 1896) 15ff.

a. WEC 2:53.

b. Gervasius and Protasius: the proto-martyrs of Milan, who, according to later tradition, were martyred in the latter half of the second century.

c. Augustine’s son.

d. Evodius: a close friend of Augustine and later bishop of Uzalis.

1. See Ps 51:19. 2. Ps 101:1.

e. See WEC 2:53-T-2.

f. Athanasius: anti-Arian bishop 328–73 of Alexandria (WEC 2:90).

^† Translated from Sancti Aureli Augustini Scripta contra Donatistas, vol. 1, ed. M. Petschenig, CSEL 51 (Vienna, 1908) 145ff.

a. Parmenian: Donatist bishop 362–91/92 of Carthage.

b. Tichonius: ca. 330–ca. 390, lay exegete in Carthage.

c. Felician: Donatist bishop of Musti in northern Africa.

d. Maximian: Donatist bishop 393–?

^† Translated from De fide rerum invisibilium… De catechizandis rudibus…, ed. M.P.J. van den Hout, CCL 46 (Turnhout, 1969) 135–36, 158–59, 173.

1. See Exod 1:8ff. 2. See Exod 7:1ff. 3. See Exod 14:18ff. 4. See Exod 12:3ff. 5. Isa 53:7.

^† Translated from Sancti Aureli Augustini Scripta contra Donatistas, vol. 2, ed. M. Petschenig, CSEL 52 (Berlin, 1909) 68.

^†† Translated from Sancti Aureli Augustini De peccatorum meritis et remissione et de baptismo parvulorum…, ed. C.F. Urba and J. Zycha, CSEL 60 (Vienna, 1913) 20ff.

1. Rom 5:16. 2. Rom 5:18. 3. See Gen 3:10. 4. Gen 2:17. 5. Sir 25:23. 6. Matt 19:5–6.

7. Rom 8:17. 8. See John 3:5. 9. Titus 3:5. 10. Rom 8:24–25. 11. See Rom 5:6. 12. See Luke 5:31. 13. Matt 9:12; Luke 5:32.

14. See Isa 59:2. 15. See Rom 5:10; 1 Tim 2:5. 16. See Rom 4:5. 17. See Mark 16:16; John 3:5; 1 Cor 10:16. 18. Titus 3:5. 19. 1 Pet 3:21. 20. John 6:51, 53. 21. See Isa 59:2. 22. See Job 14:4–5. 23. Ps 51:5. 24. Matt 26:28. 25. John 12:46.

26. John 1:9. 27. See John 1:1. 28. See Rom 8:17. 29. 1 Cor 14:20. 30. See John 1:9. 31. John 12:46.

32. See 1 Tim 4:5. 33. See Matt 15:17. 34. See John 6:27. 35. 1 Cor 7:14.

a. WEC 1:27.

36. See Rom 5:18. 37. See Titus 3:5. 38. John 3:3. 39. See Mark 1:4; Acts 2:38. 40. See John 3:14. 41. Rom 5:12. 42. John 3:5. 43. Matt 1:21. 44. Matt 9:12. 45. See John 6:54.

b. Letter 64. II. (WEC 1:566).

c. Letter 64. V. (WEC 1:568).

46. Luke 9:56.

^† Translated from Commentaire de la premier Epître de s. Jean, ed. P. Aagaësse, SChr 75 (Paris, 1961) 192–95.

1. 1 John 2:19. 2. 1 John 2:20.

^† Translated from De trinitate libri XV, vol. 1, ed. W.J. Mountain, CCL 50 (Turnhout, 1968) 136; vol. 2, CCL 50 A (Turnhout, 1968) 526.

1. See 1 Cor 1:23. 2. See Luke 22:19; 1 Cor 11:24–25. 3. Acts 10:38. 4. See Luke 3:22.

^† Translated from In Iohannis evangelium tractatus CXXIV, ed. R. Willems, CCL 36 (Turnhout, 1954) 57ff.

1. See Matt 28:19. 2. See Exod 34:28. 3. See 1 Kgs 19:8. 4. See Matt 4:2.

5. Titus 2:12. 6. Titus 2:13. 7. See Matt 20:9–10. 8. John 15:3. 9. Prov 23:1–2.

10. 1 Pet 2:21.

^† Translated from PL 44:707–8.

^† Translated from De fide rerum invisibilium; Enchiridion ad Laurentium de fide et spe et caritate, ed. M.P.J. van den Hout, CCL 46 (Turnhout, 1969) 83–84, 108–9.

1. See Luke 15:32. 2. Rom 8:14. 3. See Wis 9:15. 4. 1 John 1:8. 5. See Ps 51:17. 6. Ps 38:9.

7. See 2 Cor 1:22.

^† Translated from Enarrationes in Psalmos I–l, ed. E. Dekkers, CCL 38 (Turnhout, 1956) 144; Enarrationes in Psalmos LI–C, CCL 39 (Turnhout, 1956) 668ff.; Enarrationes in Psalmos CI –CL, CCL 40 (Turnhout, 1956) 1451ff.

a. This seems to be the origin of the saying attributed to Augustine, “Whoever sings, prays twice.”

1. See Mark 16:2.

^† Translated from Sancti Aureli Augustini De fide et symbolo… De cura pro mortuis gerenda…, ed. J. Zycha, CSEL 41 (Vienna, 1900) 623–24, 646.

1. See 2 Macc 12:43.

^†† Translated from De civitate Dei, vol. 1, ed. B. Dombart, CCL 47 (Turnhout, 1955) 276ff.; vol. 2, CCL 48 (Turnhout, 1955) 717ff.

a. Protasius and Gervasius: proto-martyrs of Milan whose bodies were discovered by Ambrose in 386; later tradition places their martyrdom in the latter half of the second century.

1. Rom 12:4–6. 2. Matt 6:12.

b. Cappadocia: a district in eastern Asia Minor.

^† Translated from De doctrina christiana, ed. K.-D. Daur, CCL 32 (Turnhout, 1962) 86.

^† Translated from De fide rerum invisibilium;… De haeresibus, ed. C. Beukers, CCL 46 (Turnhout, 1969) 341.

a. Pelagians: adherents of a heresy initiated by Pelagius and holding that a person can be saved by that person’s merits alone.

^†† Translated from De fide rerum invisibilium;… Sermo ad catechumenos de symbolo, ed. R. Vander–Plaetse, CCL 46 (Turnhout, 1969) 185–86, 198–99.

1. Rom 10:10.

2. Matt 6:12.

^† Translated from Retractiones libri II, ed. A. Mutzenbecher, CCL 57 (Turnhout, 1999) 98.

a. Unfortunately this book has been lost.

^† Translated from La Règle de s. Augustin, ed. L. Verheijen, Etudes augustiniennes 1 (Paris, 1967) 420–21.

1. Col 4:2.

^†† Translated from S. Aureli Augustini Hipponiensis Episcopi Epistulae, vol. 1, ed. A. Goldbacher, CSEL 34.1 (Vienna, 1895) 56–57.

a. Aurelius: bishop of Carthage 391–ca. 430. This letter was written ca. 392.

^† Translated from CSEL 34.1:65.

a. Maximinus: a Donatist bishop in Numidia (northern Africa). This letter was written between 391 and 395.

^†† Translated from CSEL 34.1:121–22.

a. Alypius: bishop of Thagaste, now Souk-Ahras in Algeria. This letter was written in 395.

b. Namely, Valerius, Augustine’s predecessor as bishop of Hippo.

^††† Translated from S. Aureli Augustini Hipponiensis Episcopi Epistulae, vol. 2, ed. A. Goldbacher, CSEL 34.2 (Vienna, 1898) 32ff.

a. Casulanus: a priest, perhaps in Africa. This letter was written after April 397.

1. See Exod 34:28. 2. See 1 Kgs 19:8. 3. See Matt 4:2; Luke 4:2.

b. Manichaeism: a dualistic doctrine based on an ancient conflict between light and darkness, between good and evil, preached by Mani (ca. 216–76); his followers were found, for example, in Egypt, Rome, and Africa.

c. WEC 2:53.

4. See Gen 2:2–3. 5. Isa 26:20.

^† Translated from CSEL 34.2:81–82.

a. This letter was written ca. 391.

1. Ps 126:2.

^†† Translated from CSEL 34.2:159ff.

a. Januarius: a layman most probably living in Africa. This letter was written about 400.

1. See Matt 11:30.

2. 1 Cor 11:29.

3. Luke 22:20.

4. Luke 22:20; 1 Cor 11:25. 5. 1 Cor 11:20. 6. Matt 26:26. 7. Matt 26:20–21.

^† Translated from CSEL 34.2:170ff.

a. This letter continues Augustine’s reply to Januarius, which began in Letter 54 (WEC 3:98-W-6).

1. Rom 4:25.

2. John 5:24. 3. John 13:1. 4. See Exod 34:28. 5. See 1 Kgs 19:8. 6. See Matt 4:2. 7. See Matt 17:2–5. 8. Rom 3:21.

b. Donatists: a schismatic Christian group in Africa whose members emphasized the Church as being one holy body, and who rejected sacraments celebrated by those outside Donatism.

9. Ps 84:4.

^† Translated from CSEL 34.2:230.

a. Quintianus: a priest of Carthage. This letter was written soon after Christmas 401.

b. Manichaeans: those espousing a dualistic doctrine based on an ancient conflict between light and darkness, between good and evil, preached by Mani (ca. 216–76); his followers are found, for example, in Egypt, Rome, and Africa.

^†† Translated from CSEL 34.2:252.

a. Jerome: the great biblical scholar and teacher (WEC 3:145). This letter was perhaps written in 403.

b. Oea: today the city of Tripoli in Lybia.

^† Translated from CSEL 34.2:364.

a. This letter was written in 404/405.

^†† Translated from CSEL 34.2:521ff.

a. Boniface: bishop of Catapua in Numidia (northern Africa); this letter was written sometime between 408 and 413.

1. John 3:5.

2. Rom 6:4.

^† Translated from S. Aureli Augustini Hipponiensis Episcopi Epistulae, vol. 3, ed. A. Goldbacher, CSEL 44 (Vienna, 1904) 359–63.

a. Paulinus (WEC 3:110): the bishop of Nola, a town located east of Naples. This letter was written toward the end of 416.

1. 1 Tim 2:1.

2. Matt 4:10. 3. Ps 5:7. 4. Rom 8:34. 5. 1 John 2:1–2.

6. See 1 Cor 10:17.

^† Translated from CSEL 44:401–3.

a. Macedonius: a civil official in Africa; this letter was written in 413/414.

1. See Matt 5:45.

^† Translated from CSEL 44:489–90.

a. Evodius (d. after 424): the bishop of Usalis in Africa; this letter was written in 414/415.

1. Phil 1:23. 2. See Job 4:19.

^†† Translated from S. Aureli Augustini Hipponiensis Episcopi Epistulae, vol. 4, ed. A. Goldbacher, CSEL 57 (Vienna, 1911) 39.

a. Boniface: a Roman presbyter who was to become the bishop of Rome 418–22; this letter was written in 417.

1. Matt 16:19; 18:18. 2. See 2 Sam 12:1–20; 24:17. 3. See Matt 26:69–75; Mark 14:66–72; Luke 22:55–62.

^† Translated from CSEL 57:490–91.

a. Honoratus: a friend of Augustine whom Augustine tried to convert from Manichaeism; this letter was written in 429.

^†† Translated from S. Aureli Augustini Hipponiensis Episcopi Epistuale, vol. 5, ed. A. Goldbacher, CSEL 58 (Vienna, 1923) 609.

a. Marcianus: known only as an early friend of Augustine.

b. Terence, Andria, 189.

^††† Translated from CSEL 58:639ff.

a. Seleuciana: perhaps a widow or some type of consecrated virgin.

1. See Col 1:24.

b. Novatian (d. 257/258): a Roman presbyter who was disappointed by the election in 251 of Cornelius as bishop of Rome; he joined a highly rigorist faction and became a rival of Cornelius.

2. Acts 2:38. 3. Matt 6:12; Luke 11:4. 4. Ibid.

^† Translated from Epistolae ex Duobus Codicibus Nuper in Lucem Prolatae, ed. J. Divjak, CSEL 88 (Vienna, 1981) 134–35. The enumeration “28” is also according to this volume.

a. Novatus: the bishop of Sitifis, which is now Sétif in Algeria. This letter was written ca. 418.

a. Awaited is a critical edition of all Augustine’s sermons, a work that began with CCL 41.

b. The enumeration followed below and the date of each sermon’s delivery are generally those found either in Augustine through the Ages: An Encyclopedia, ed. A. Fitzgerald (Grand Rapids, 1999) or in The Works of Saint Augustine: A Translation for the 21st Century, Part 3: Sermons, vols. 1–11, ed. J.E. Rotelle (New York, 1990–2005).

^† Translated from Sermones de Vetere Testamento…, ed. C. Lambot, CCL 41 (Turnhout, 1961) 241.

a. Enumeration according to the Greek.

1. Matt 6:12.

^†† Translated from CCL 41:620.

a. This sermon was given at Carthage in 418 on a Sunday and at the site of Cyprian’s execution.

^††† Translated from PL 38:333.

a. This sermon was preached in 418.

^†††† Translated from PL 38:382.

a. This sermon was given a week before Easter, sometime between 410 and 412.

1. Matt 6:12. 2. Isa 58:7. 3. Sir 29:15, Vulgate.

^† Translated from PL 38:389.

a. This sermon was given a week before Easter, sometime between 410 and 412.

^†† Translated from PL 38:393, 399.

a. This sermon was given between 412 and 416 and sometime before the Easter Vigil.

^† Translated from PL 38:433.

a. This sermon was given after 400, perhaps in 412.

1. Matt 11:25.

^†† Translated from PLS 2:424–27.

a. This sermon was given in the summer of 397.

^† Translated from PL 38:696.

a. This sermon was given during Lent in 416/417.

1. See Matt 20:1–10.

^†† Translated from PL 38:734–35.

a. This sermon was given shortly before Easter.

1. See 1 Cor 11:29. 2. John 6:55.

^† Translated from Dolbeau, no. 7, p. 142.

a. This sermon is, as it were, a “postscript” to Sermon 142, perhaps dating from 406.

^†† Translated from PL 38:868.

a. This sermon was given in 417/418.

^††† Translated from Dolbeau, no. 10, pp. 167–68.

a. This sermon was preached in 397.

1. 1 Tim 3:2.

^†††† Translated from PL 38:936–37.

a. Preached on an occasion similar to All Souls Day.

^† Translated from PL 38:950.

a. This sermon was preached in 414.

^†† Translated from PL 38:1024–25.

a. This sermon, preached on New Year’s Day in 404 (perhaps 420/435), is also found in Dolbeau, where it is no. 26.

1. Ps 106:47. 2. Ibid.

^† Translated from PL 38:1064–65.

a. Given two weeks before Easter, sometime before 410.

1. See Exod 14. 2. See John 19:34.

3. Ps 106:11.

^† Translated from PL 38:1065–66.

a. This sermon was preached two weeks before Easter in 391.

b. Added by a copyist.

^†† Translated from PL 38:1077.

a. This sermon was given at the beginning of Lent, perhaps in 397, for those enrolled to be baptized.

1. Luke 9:62.

^† Translated from PL 38:1084, 1087.

a. This sermon was given on Good Friday before 420.

^†† Translated from PL 38:1087–88.

a. This sermon was perhaps given before 396.

1. 2 Cor 11:27.

^††† Translated from PL 38:1089.

a. This sermon was probably given before 396.

1. Rom 4:25. 2. 1 Cor 5:7. 3. See Rom 6:9.

4. Ps 76:10, LXX.

^† Translated from PL 38:1068.

a. This sermon was given during the year 400.

1. Ps 18:28.

^†† Translated from PL 38:1092.

a. This sermon was given between 400 and 405 or after 412.

b. A term designating all the newly baptized regardless of age.

^† Translated from PL 38:1095.

a. This sermon was given on Easter or during its octave and between 412 and 416.

^†† Translated from PL 38:1099–1101.

a. This sermon was given at Easter, sometime between 412 and 417.

b. Cf. DidacheIX.4 (WEC 1:186).

1. 1 Cor 10:17.

2. 1 Cor 11:27.

^† Translated from PL 38:1101.

a. This sermon was given on Easter, perhaps ca. 420.

^†† Translated from PL 38:1104.

a. This sermon was given at Easter or during the Easter octave.

^††† Translated from PL 38:1104.

a. This sermon was given on Monday or Wednesday of Easter week in 412/413.

^†††† Translated from PL 38:1111.

a. This sermon was given during Easter week, perhaps on Easter Tuesday 412/413.

1. 1 Cor 11:22.

^† Translated from PL 38:1147.

a. This sermon was given during Easter week, perhaps on Easter Thursday, after 409.

^†† Translated from PL 38:1174, 1176–77.

a. This sermon was perhaps preached on April 18, 396.

1. Acts 2:1–3. 2. See Matt 4:2. 3. See Exod 34:28; 1 Kgs 19:8. 4. See Rom 3:21. 5. See Matt 17:23.

^† Translated from PL 38:1184.

a. This sermon was given sometime between 412 and 416, perhaps within Easter week.

^† Translated from PL 38:1186.

a. This sermon was given at Carthage in 418, perhaps on May 5 or 6.

^†† Translated from PL 38:1190, 1193.

a. This sermon was given on Sunday, May 5, 418.

1. Rom 7:23.

^† Translated from PL 46:858–61, where it is Sermon 8.

a. This sermon was given on one of the first Sundays after Easter between 393 and 405.

1. 1 Pet 2:2. 2. 1 Cor 3:1. 3. Phil 4:1. 4. Rom 13:12–14. 5. Gal 3:27–28. 6. Rom 6:4. 7. See 2 Cor 5:6–7. 8. See John 14:6. 9. See Ps 31:19. 10. 2 Cor 7:1.

11. Eph 4:1–3. 12. 2 Tim 3:5. 13. Acts 8:21. 14. See Col 1:12. 15. See Acts 8:5–17. 16. See Acts 10:44. 17. Amos 6:1, LXX.

18. Eph 4:3. 19. Col 3:1–4.

^† Translated from PL 38:1208.

a. This sermon was given on May 4, 411.

^†† Translated from PL 38:1246–48.

a. This sermon was given either on Easter or on Pentecost between 405 and 411.

1. Isa 7:9, LXX.

2. 1 Cor 12:27. 3. 1 Cor 10:17.

^† Translated from PL 38:1291.

a. This sermon was given on May 6, the feast of these saints. The year would have been 397/418.

^†† Translated from Dolbeau, no. 3, pp. 494–95.

a. This sermon was given on June 24, the nativity of John the Baptist.

^††† Translated from PL 38:1335–36, 1343.

a. This sermon was preached on June 27, 413, the feast of the Martyr Guddens.

^† Translated from PL 46:880, where it is Sermon 17.

a. This sermon was perhaps given in 399.

^†† Translated from PL 38:1385.

a. This was preached on August 10, the feast of Lawrence. The year was about 400.

^††† Translated from PL 38:1393.

a. This sermon was given on the feast of Lawrence, August 10, between 423 and 430.

^† Translated from PL 38:1395.

a. This sermon was preached on the feast of Lawrence, August 10, in 417.

^†† Translated from PL 46:855–58, where it is Sermon XIII.

a. This sermon was given in Carthage on the feast of Lawrence, August 10, in 401.

^† Translated from PL 38:1415.

a. This sermon was preached on September 14, the feast of Saint Cyprian (WEC 1:27), in 405.

1. Matt 11:17.

^†† Translated from PL 38:1426.

a. This sermon was preached on December 26, the feast of Stephen, in 416/417.

^††† Translated from PL 38:1447.

a. There is no date for this sermon, which itself continues a sermon given on the previous day about a miracle; it has been suggested, however, that this sermon was preached on Easter Wednesday in 426.

^†††† Translated from PL 38:1447.

a. This sermon was preached on November 15, possibly in 408.

^† Translated from PL 38:1149.

a. This sermon was given on the feast of some martyrs. The year is uncertain.

^†† Translated from PL 38:1471–72.

a. This sermon was preached sometime between 420 and 425.

1. Ps 96:1.

^††† Translated from PL 38:1501.

a. Perhaps preached about 400.

1. Ps 141:2.

^†††† Translated from PL 39:1558–59.

a. This sermon was preached at the beginning of Lent 402.

1. See 1 Cor 11:29. 2. Wis 10:21.

^† Translated from Dolbeau, no. 23, p. 615.

a. This sermon was preached on January 6, the feast of the Epiphany, in 409.

1. 1 Tim 3:16.

^†† Translated from PL 39:1712.

a. This sermon was preached during Lent.

^† Translated from PL 32:63–64.

^† Translated from Arnobii Iunioris Commentarii in Psalmos, ed. K.-D. Daur, CCL 25 (Turnhout, 1990) 176, 254.

^† Translated from Victoris Episcopi Vitensis Historia Persecutionis Africanae Provinciae, ed. M. Petschenig, CSEL 7 (Vienna, 1881) 8ff.

a. Namely, the orthodox Christians being exiled by the emperor Huneric.

1. Matt 18:18.

^† Canons translated from Concilia Africae de 345 à 525, ed. C. Munier, CCL 149:201–2.

a. See Milevis (416) can. 2 (WEC 3:2749); Gerunda (517) can. 5 (WEC 4:4721).

b. See Orleans IV (541) can. 1 (WEC 4:4615); Auxerre (late 6th or early 7th c.) can. 2 (WEC 4:4630); Braga II (572) can. 9 (WEC 4:4761).

^† Canon translated from CCL 149:218.

a. See Hippo (393) Brev. Hipp. ser. 2 can. 21-b (WEC 2:885); Milevis (416) can. 12 (WEC 3:2750).

^†† Canons translated from CCL 149:361–65.

a. See Carthage V (401) can. 72 (WEC 3:2746); Gerunda (517) can. 5 (WEC 4:4721). This same canon is also ascribed to the Synod of Carthage in 418; see CCL 149:69–70.

1. Rom 5:12.

b. See Hippo (393) Brev. Hipp. ser. 2 can. 21-b (WEC 2:885); Carthage VI (407) can. 103 (WEC 3:2748).

c. See Carthage VI ( 407) can. 103 (WEC 3:2748).

^† Translated from J. Gag, “Use epitaph craton d’Afrique,” RHPR 9 (1929) 377.

^† Translated from Sermons [de] Chromace d’Aquilée, vol. 1, ed. H. Tardif and J. Lemarié, SChr 154 (Paris, 1969) 238–40, 242–47.

1. See John 5:2. 2. John 5:14.

3. Matt 12:37. 4. Prov 6:2. 5. Matt 22:12. 6. Eccl 9:8.

^† Translated from SChr 154:258–67.

1. Exod 12:42. 2. Ps 3:5; Jer 31:26. 3. Cant 5:2.

4. Ps 121:4. 5. Isa 9:2. 6. See Luke 15:7, 10.

^† Translated from SChr 154:268–75.

1. See Exod 12:2.

2. Ps 118:24.

^† Translated from Opera, ed. M. Simonetti, CCL 20 (Turnhout, 1961) 135–36.

a. Namely, the first article of the creed, “I believe in God the almighty Father.”

^† Translated from Vita di S. Ambrogio, ed. M. Pellegrino (Rome, 1961) 118–22.

^† Translated from S. Gaudentii Episcopi Brixiensis Tractatus, ed. A. Glveck, CSEL 68 (Vienna, 1936) 30–32.

1. John 6:53. 2. Ps 34:8.

a. See DidacheIX.4 (WEC 1:186).

^† Translated from PL 20:475, 478–80.

a. Written on February 15, 404.

b. Novatianism: a schism in the Western Church whose adherents stressed the immanence of the parousia.

c. Montanism: A movement, begun by a certain Montanus during the years 155–60 in Phrygia, that also stressed the immanence of the parousia. Fasting, almsgiving, and in general a strong ethical rigorism were practiced as a preparation for the end.

^†† Translated from PL 20:498–99.

a. Written on February 20, 405.

b. Novatian: the Roman priest who was the founder of a rigorist movement that bears his name.

^† Translated from PL 20:533.

a. Written on December 13, 414.

b. Paulianists: followers of Paul of Samasota, a third-century heretical bishop of Antioch.

c. Novatians: members of a rigorist religious movement in the latter half of the third century in Rome.

^†† Translated from La lettre du Pape Innocent I^er à Decentius de Gubbio, ed. R. Cabié, (Rome, 1972) 19–33. Excellent notes together with a translation are given in M.F. Connell, Church and Worship in Fifth-Century Rome, as listed in the introductory bibliography.

a. Written on March 19, 416.

b. Here as elsewhere Innocent uses the term sacerdos to designate the bishop, a priest, or both.

c. The eucharistic prayer?

d. Perhaps a reference to the “discipline of the secret.”

e. Liturgically the term infans refers to one who has just been baptized, whether an infant or an adult.

f. See note d above.

g. Fermentum: the name given to the fragments of the consecrated bread sent by the pope to the presbyters in the titular (Roman city) churches.

1. See Acts 8:14–17.

h. See M.F. Connell, Church and Worship, 41–42.

2. Jas 5:14–15.

^† Translated from PL 20:592.

a. Written on June 27, 417.

b. Followers of a heresy that a person can be saved by that person’s merits alone.

1. See John 6:54.

^†† Translated from PL 56:572–73.

a. Salona: a port city in Dalmatia, on the Adriatic Sea.

^† Translated from S. Ponti Meropii Paulini Nolani Opera, vol. 1, ed. G. de Hartel, CSEL 29 (Vienna, 1894) 132.

a. Victricius: bishop of Rouen (d. ca. 410). This letter is dated 403/404.

1. See Ps 46:7, LXX.

^† Translated from CSEL 29:282ff.

a. Sulpicius Severus (ca. 360–ca. 430): a Gallican historian and hagiographer.

b. Felix: a martyr buried near Nola.

c. Melania: a Roman matron who visited the Holy Land. She died in Jerusalem ca. 410.

^† Translated from S. Ponti Meropii Paulini Nolani Opera, vol. 2, ed. G. de Hartel, CSEL 30 (Vienna, 1894) 198.

a. This poem, one of those in honor of Saint Felix, was composed for the saint’s feast (January 14) in 401.

^†† Translated from CSEL 30:244–45.

a. This poem, a wedding song written between 401 and 404, was occasioned by the marriage of Julian of Eclanum and Titia.

b. Memor: Julian’s father.

c. Aemilius: probably the bishop of Benevento in southern Italy.

^††† Translated from CSEL 30:286.

a. Written in January 403, this is the ninth poem in honor of Saint Felix.

^† Translated from PL 50:430–32.

1. See Ezek 33:16. 2. Ezek 18:23.

^† Translated from PL 50:536.

^†† Translated from PL 50:544.

a. Theodosius II: Roman emperor of the East 408–50.

^† Translated from Collectio Sermonum, ed. A. Olivar, CCL 24 A (Turnhout, 1975) 74.

^†† Translated from CCL 24 A:242, 244.

^† Translated from Collectio Sermonum, vol. 2, ed. A. Olivar, CCL 24 B (Turnhout, 1982) 404–5.

1. John 6:51.

^†† Translated from CCL 24 B:711.

a. “By the secret… fruitful” is a quote from the ancient Roman prayer for the blessing of the water during the Paschal Vigil.

^††† Translated from CCL 24 B:1019–24.

1. See Gen 7:1–24.

2. See Exod 24:18. 3. See 1 Kgs 19:5–8; 2 Kgs 2:1, 11.

^† Translated from PL 54:611–12.

a. Ecclesiastical provinces near Rome.

b. Written on October 10, 443.

1. See 1 Tim 3:2; Titus 1:6. 2. See Lev 21:14. 3. 1 Tim 3:2. 4. Lev 21:14.

^† Translated from PL 54:618, 620.

a. Written on January 12, 444.

^† Translated from PL 54:625–27.

a. Written on June 21, 445.

1. See Acts 13.

^† Translated from PL 54:634.

a. Written in July 445.

^†† Translated from PL 54:696, 698–701.

a. Written on October 21, 447.

^† Translated from PL 54:868.

a. Written on December 25, 449.

^†† Translated from PL 54:914–15.

a. Written on April 13, 451.

^††† Translated from PL 54:929.

a. Written on June 24, 451.

b. Lilybaeum: located in Sicily.

c. Theophilus: patriarch of Alexandria 385–412.

^† Translated from PL 54:1011–13.

a. Forum Julii: modern Fréjus, a port town in southern France.

b. Written on June 11, 452.

1. Matt 28:20.

^† Translated from PL 54:45–46.

a. Written on July 11, 453.

^†† Translated from PL 54:1072.

a. Written on January 9, 454.

b. Julian of Cos: Leo’s representative at the imperial court.

^††† Translated from PL 54:1082.

a. Written on January 9, 454.

b. For Julian of Cos; see above (113-A-11, note b).

^† Translated from PL 54:1101–2.

a. Written on July 28, 454.

^†† Translated from PL 54:1136, 1138–39.

a. Written on March 21, 458.

1. Eph 4:5.

^† Translated from PL 54:1193–94.

a. Written on October 24, 458.

1. See Eph 4:5.

^†† Translated from PL 54:1203–9.

a. Written ca. 458/459.

1. See Lev 5. 2. See 1 Cor 7:29.

3. 2 Tim 2:4.

^† Translated from PL 54:1209–11.

a. Campania, Samnium, and Picenum: ecclesiastical provinces near Rome.

b. Written on March 6, 459.

^† Translated from Sermons. Léon le Grand, vol. 2, ed. J. Leclercq and R. Dolle, SChr 49 bis (Paris, 1969) 28–31.

a. Sermon given in November 440.

^† Translated from Sermons. Léon le Grand, vol. 4, ed. J. Leclercq and R. Dolle, SChr 200 (Paris, 1973) 158–61.

a. Sermon given on December 17, 340.

1. See Sir 3:33, LXX; Dan 4:24. 2. See Gen 1:26.

^†† Translated from SChr 200:158–61.

a. Sermon given on December 15, 440.

^††† Translated from SChr 200:176–79.

a. Sermon given on December 12, 443.

1. Prov 11:17. 2. Matt 5:7. 3. See Luke 6:36.

^† Translated from SChr 200:204–7.

a. Sermon given on December 16, 451.

1. Luke 11:41.

^†† Translated from SChr 200:210–11.

a. Sermon given on December 14, 452.

^† Translated from SChr 200:224–25.

a. Sermon given in 445 or later.

1. Sir 3:30, LXX. 2. Isa 1:16. 3. Luke 11:41.

^†† Translated from Sermons. Léon le Grand, vol. 2, ed. J. Leclercq and R. Dolle, SChr 22 bis (Paris, 1964) 80–81, 90–94.

a. Sermon given on December 25, 441.

1. Eph 2:5. 2. Col 3:9.

3. See Eph 4:18.

^† Translated from SChr 22 bis:132–33.

a. Sermon given in 444.

1. See 2 Pet 1:4. 2. See Luke 1:35.

^†† Translated from SChr 22 bis:138–39.

a. Sermon given on December 25, 450.

1. See Col 3:10; 2 Cor 5:17.

^††† Translated from SChr 22 bis:156–59.

a. Sermon given on December 25, 451.

^† Translated from Sermons. Léon le Grand, vol. 2, ed. J. Leclercq and R. Dolle, SChr 49 bis (Paris, 1969) 90–93.

a. Sermon given on February 21, 443.

^†† Translated from SChr 49 bis:122–23.

a. Sermon given on February 25, 445.

^† Translated from SChr 49 bis:128–33.

a. Sermon given on February 25, 451.

1. See Eph 4:24; Col 3:10.

^† Translated from SChr 49 bis:160–63.

a. Sermon given on February 21, 454.

1. Rom 8:17.

^†† Translated from SChr 49 bis:170–71, 176–79.

a. Sermon given on March 13, 455.

1. See 1 Pet 4:8.

2. See Heb 13:16. 3. Matt 6:12. 4. See 2 Cor 9:12. 5. See Luke 6:36.

^† Translated from SChr 49 bis:190–93.

a. Sermon given on February 17, 457.

1. Sir 3:29.

^†† Translated from SChr 49 bis:192–95.

a. Sermon given on March 9, 458.

^† Translated from Sermons. Léon le Grand, vol. 3, ed. J. Leclercq and R. Dolle, SChr 74 (Paris, 1961) 158–63.

a. Sermon given on March 19 (Wednesday of Holy Week) in 452.

1. See Acts 1:1. 2. See Rom 7:6. 3. See 1 Cor 15:49.

^†† Translated from SChr 74:162–65.

a. Sermon given on April 5 (Palm Sunday) in 453.

^††† Translated from SChr 74:234–37.

a. Sermon given on April 2 (Good Friday) in 443.

1. Matt 10:38. 2. Rom 8:17 and 2 Tim 2:12.

^† Translated from SChr 74:286, 294–97.

a. Sermon given on May 23, 443.

^† Translated from Sermons. Léon le Grand, vol. 4, ed. J. Leclercq and R. Dolle, SChr 200 (Paris, 1973) 126–27.

a. Sermon given on May 11, 441.

1. See Luke 24:49; Acts 1:8.

^†† Translated from SChr 200 (Paris, 1973) 126–27.

a. Sermon given in September 453.

1. John 6:53.

^† Translated from Collectionem Sermonum Antiquam Nonnullis Extravagantibus Adiectis Maximi Episcopi Tauriensis, ed. A. Mutzenbecher, CCL 23 (Turnhout, 1962) 51.

^† Translated from CCL 23:45–46.

^†† Translated from CCL 23:88–89.

1. See Matt 3:16.

2. Luke 11:41.

^† Translated from CCL 23:137–39.

1. See 1 Kgs 19:8. 2. See 1 Kgs 17:1. 3. See 1 Kgs 18:41–46. 4. See 1 Cor 10:6. 5. See Exod 24:18. 6. See Exod 31:18.

7. Exod 33:11. 8. See Matt 16:18.

^† Translated from CCL 23:141–43.

1. Luke 6:38. 2. See Gal 3:27.

^† Translated from CCL 23:178–80.

1. See Mal 3:20. 2. Luke 5:34. 3. Acts 1:5.

^†† Translated from CCL 23:197–99.

1. See Matt 4:2.

2. See Gen 7:17–20.

^† Translated from CCL 23:218.

1. See 1 Cor 12:27. 2. See John 5:24.

^†† Translated from CCL 23:221.

1. Col 3:9–10. 2. Ps 103:5.

^† Translated from CCL 23:266–67.

a. See Virgil’s Aeneid 8:357ff.

1. 2 Cor 6:14–16. 2. See 2 Cor 6:16. 3. Matt 6:24. 4. Gal 4:10–11.

^† Translated from CCL 23:280–81.

a. At this time Quadragesima extended for a full six weeks, including Friday and Saturday of Holy Week as also being days of fast.

1. See Matt 4:2. 2. See Num 33:1–49. 3. Ps 114:3.

^† Translated from CCL 23:306–7.

^† Translated from Epistolae Romanorum Pontificum, ed. A. Thiel (Bamberg, 1868) 365ff.

^† Translated from Epistolae, ed. A. Thiel, 451–52.

a. The Manichaeans?

^† Translated from Epistolae, ed. A. Thiel, 486.

^†† Translated from Lettre contra les lupercales…, ed. G. Pomarès, SChr 65 (Paris, 1959) 168–69.

a. This letter, written to the Roman senator Andromachus, disapproves of the Lupercalia, a pagan feast still celebrated in fifth-century Christian Rome on February 25.

1. See 1 Cor 10:20.

^††† Translated from PLS 3:773.

^†††† Translated from G.G. Willis, Essays in Early Roman Liturgy, Alcuin Club Collections 46 (London, 1964) 22–24.

a. The text within + + would have been sung by a schola, the people responding with the Greek Kyrie eleison.

* * * It seems that a word is missing here.

^† Translated from PL 59:105.

1. 1 John 5:16, 17.

2. Matt 18:18.

^† Canons translated from Mansi 3:1137.

a. See Mâcon II (585) can. 3 (WEC 4:4653).

b. See Elvira (ca. 300) can. 77 (WEC 2:1294); Laodicea (between 343 and 381) can. 48 (WEC 2:1994); Toledo I (400?) can. 20 (WEC 3:3172); Orange I (441) can. 2 (WEC 3:3124); Braga II (572) can. 4 (WEC 4:4757).

^† Canon translated from PL 58:925–26.

a. See Elvira (ca. 300) can. 1 (WEC 2:1270); Ancyra (314) cans. 1–12 (WEC 2:1422–30); Nicaea I (325) cans. 8, 11, 14 (WEC 2:1449, 1451, 1454); Valence (374) can. 3 (WEC 2:1225); Arles II (between 442 and 506) cans. 10–11 (WEC 3:3141–42); Epaon (517) can. 29 (WEC 4:4584).

b. See Elvira (ca. 300) cans. 1, 6, 7, 37, 47 (WEC 2:1270–72, 1284, 1290); Ancyra (314) cans. 16, 22 (WEC 2:1432, 1435); Nicaea I (325) can. 13 (WEC 2:1453); Statuta (5th c.) cans. 20–21 (WEC 3:3077–78); Orange I (441) can. 3 (WEC 3:3125); Vaison (442) can. 2 (WEC 3:3137); Arles II (between 442 and 506) can. 28 (WEC 3:3149); Agde (506) can. 15 (WEC 4:4552); Epaon (517) can. 36 (WEC 4:4587); Orleans III (538) cans. 6, 28 (WEC 4:4605, 4609); Capitula Martini (after 561) can. 82 (WEC 4:4699); Gerunda (517) can. 9 (WEC 4:4722); Barcelona I (ca. 540) can. 9 (WEC 4:4732).

^†† Translation from P.A. Underwood, “The Fountain of Life in Manuscripts of the Gospels,” in Dumbarton Oaks Papers 5 (Cambridge, MA, 1950) 55; as reprinted in S.A. Stauffer, On Baptismal Fonts: Ancient and Modern, Alcuin/GROW Liturgical Study 29–30 (Bramcote, Nottingham, 1994) 20.

^† Translated from Conferences, vol. 2, ed. E. Pichery, SChr 54 (Paris, 1958) 75ff.; vol. 3, SChr 64 (Paris, 1959) 167–68.

1. Acts 3:19. 2. Matt 3:2.

3. 1 Pet 4:8. 4. Sir 3:29. 5. Ps 6:7. 6. Ps 6:9. 7. Ps 32:5. 8. Isa 43:26. 9. Ps 25:18. 10. Isa 1:16–18. 11. 1 John 5:16. 12. Jas 5:14–15. 13. Prov 15:27, LXX. 14. Jas 5:20. 15. Matt 6:14.

^† Translated from De institutis coenobiorum…, ed. J.-C. Guy, SChr 109 (Paris, 2001) 58ff. Subheadings based on those in LNPF 11, ser. 2, 295ff.

a. Here and in other instances the words dicitur or psallitur do not necessarily mean “said” or “recited” in our sense of the terms. They can also mean “sung” or “chanted.”

b. For the nature of antiphonal singing, see R. Taft, The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for Today (Collegeville, 1986) 151.

c. The district around Thebes in Egypt.

1. Rom 10:2.

2. 1 Cor 14:15.

d. See Conference XXI (WEC 3:2974–77).

3. Ps 54:6. 4. Ps 119:108. 5. See Dan 6:11.

6. Acts 2:14–18; Joel 2:28. 7. Col 2:15. 8. See Col 2:14. 9. Acts 10:13, 11. 10. Acts 10:3–4. 11. Acts 3:1.

12. Ps 141:2. 13. John 12:32. 14. Ps 63:2, Vulgate. 15. Ps 63:7, Vulgate. 16. Ps 119:147. 17. Ps 119:148.

e. Region: Bethlehem? Provence?

f. See The Instructions II.XII.3 (WEC 3:2999).

18. Ps 119:164.

g. The enumeration here follows the LXX.

h. See Acta Petri cum Simone 18.

19. Eccl 11:2, LXX.

i. Collecta: the liturgy itself?

^† Translated from PL 30:128ff.; PLS 2:269.

1. See Tob 1:17, 19.

2. Isa 40:6, 7, 8. 3. Rev 14:4. 4. See Rev 1:4.

5. Acts 8:36. 6. 1 Cor 12:27. 7. 1 Pet 4:8. 8. 1 Cor 13:13. 9. 1 Cor 13:4. 10. 1 Cor 3:7. 11. 1 Cor 13:18. 12. 1 Tim 5:17. 13. 1 Cor 7:25.

a. Anthony of Egypt (ca. 251–356); Paul of Thebes, also known as Paul the Hermit (d. ca. 340).

^† Translated from PL 51:209.

^†† Translated from PL 51:664.

1. 1 Tim 2:1.

^† Translated from PL 53:58.

^† Translated from PL 58:516–17.

^† Translated from PL 58:547.

a. Justus: a fourth-century bishop of Lyons whose remains were buried in that city; his feast was celebrated on September 2.

^† Translated from Fausti Reiensis praeter Sermones Pseudoeusebianos Opera…, ed. A. Engelbrecht, CSEL 21 (Vienna and Prague, 1891) 47.

^†† Translated from CSEL 21:143.

^††† Translated from PL 58:875–76.

^† Translated from Eusebius “Gallicanus” Collectio Homiliarum…, ed. J. Leroy and F. Glone, CCL 101 (Turnhout, 1970) 196–97, 207–8.

a. This sermon, attributed by some to Faustus, is found in a collection that has been given the name Eusebius Gallicanus; it is a seventh-century compilation of seventy-six homilies taken from diverse sources.

1. John 6:55. 2. Matt 26:26; Mark 14:22; Luke 22:19; 1 Cor 11:24. 3. See Rom 12:5; 1 Cor 10:17; 12:27.

^†† Translated from PLS 3:615–16. This piece is found among the sermons of Eusebius Gallicanus.

1. Ps 127:1.

^† Translated from PL 58:993–94, 997–98.

1. Matt 16:29. 2. See John 19:50–51.

^† Translated from PL 58:1086–87, 1103–4, 1115–16.

a. WEC 3:110.

b. WEC 3:115.

c. WEC 2:53.

^† Canons translated from Concilia Galliae à 314 à 506, ed. C. Munier, CCL 148 (Turnhout, 1963).

a. See Laodicea (between 343 and 381) can. 13 (WEC 2:1965); Hippo (393) Brev. Hipp. ser. 2 can. 20 (WEC 2:884); Capitula Martini (after 561) can. 1 (WEC 4:4675).

b. See Laodicea (between 343 and 381) can. 56 (WEC 2:2000).

c. The Latin reads: “fundatur… eucharistia”—perhaps a reference to Communion by receiving the consecrated wine.

d. See Elvira (ca. 300) cans. 1, 6, 7, 37, 47 (WEC 2:1270–72, 1284, 1290); Ancyra (314) cans. 16, 22 (WEC 2:1432, 1435); Nicaea I (325) can. 13 (WEC 2:1453); Rome (488) Letter 7, can. 3 (WEC 3:2959); Orange I (441) can. 3 (WEC 3:3125); Vaison (442) can. 2 (WEC 3:3137); Arles II (between 442 and 506) can. 28 (WEC 3:3149); Agde (506) can. 15 (WEC 4:4552); Epaon (517) can. 36 (WEC 4:4587); Orleans III (538) cans. 6, 28 (WEC 4:4605, 4609); Capitula Martini (after 561) can. 82 (WEC 4:4699); Gerunda (517) can. 9 (WEC 4:4722); Barcelona I (ca. 540) can. 9 (WEC 4:4732).

e. See Carthage II (390) cans. 3–4 (WEC 2:876–77); Hippo (393) Brev. Hipp. ser. 2 can. 30-b (WEC 2:888); Elvira (ca. 300) can. 32 (WEC 2:1279); Statuta (5th c.) can. 20 (WEC 3:3077); Agde (506) can. 15 (WEC 4:4552); Toledo III (589) ser. 2 cap. 11 (WEC 4:4766).

f. See Ancyra (314) can. 22 (WEC 2:1435); Nicaea I (325) can. 13 (WEC 2:1453); Statuta (5th c.) can. 20 (WEC 3:3077); Arles II (between 442 and 506) can. 28 (WEC 3:3149); Orange I (441) can. 3 (WEC 3:3125); Rome (488) Letter 7, can. 3 (WEC 3:2959); Agde (506) can. 15 (WEC 4:4552); Epaon (517) can. 36 (WEC 4:4587); Gerunda (517) can. 9 (WEC 4:4722); Orleans III (538) cans. 6, 28 (WEC 4:4605, 4609); Capitula Martini (after 561) can. 82 (WEC 4:4699).

g. See Toledo I (400?) can. 5 (WEC 3:3169); Irish Synod I (between 450 and 456) can. 7 (WEC 3:3173); Vannes (between 461 and 491) can. 14 (WEC 3:3163); Tarragona (516) can. 7 (WEC 4:4714); Orleans II (533) can. 14 (WEC 4:4598); Orleans III (538) can. 15 (WEC 4:4606); Capitula Martini (after 561) can. 63 (WEC 4:4693).

h. Dvin (527) can. 10 (WEC 4:4840).

i. Gazophylacium: a room in which the cathedral’s or church’s treasures were stored.

j. See Elvira (ca. 300) can. 28 (WEC 2:1277); Lerida (546) can. 13 (WEC 4:4735).

k. See Angers (453) can. 2 (WEC 3:3152).

l. Arles II (between 442 and 506) can. 15 (WEC 3:3144).

m. Energumens: people considered psychologically impaired or believed to be under the power of the devil.

n. See Elvira (ca. 300) cans. 29, 37 (WEC 2:1278, 1284); Statuta (5th c.) can. 95 (WEC 3:3114); Orange I (441) cans. 13–15 (WEC 3:3129–31).

o. See Nicaea I (325) can. 20 (WEC 2:1457).

p. See Elvira (ca. 300) can. 28 (WEC 2:1277); Lerida (546) can. 13 (WEC 4:4735).

q. See Saragossa (ca. 380) can. 2 (WEC 2:1295); Gangra (ca. 345) can. 18 (WEC 2:1955); Agde (506) can. 12 (WEC 4:4549); Orleans IV (541) can. 2 (WEC 4:4616); Braga I (561) can. 4 (WEC 4:4737); Capitula Martini (after 561) can. 57 (WEC 4:4692).

r. See Nicaea I (325) (WEC 2:1459); Antioch (341) can. 1 (WEC 2:1947); Hippo (393) Brev. Hipp. ser. 1 can. 1 (WEC 2:880); Carthage V (401) can. 73 (WEC 3:2747); Orleans IV (541) can. 1 (WEC 4:4615).

s. Conciliabula: namely, “meeting places.”

t. See Laodicea (between 343 and 381) can. 33 (WEC 2:1983); Capitula Martini (after 561) can. 70 (WEC 4:4698).

u. See Toledo I (400?) can. 2 (WEC 3:3168); Agde (506) can. 43 (WEC 4:4560); Epaon (517) can. 3 (WEC 4:4575); Arles IV (524) can. 3 (WEC 4:4591); Orleans III (538) can. 6 (WEC 4:4605).

v. See Arles IV (524) can. 3 (WEC 4:4591); Orleans III (538) can. 6 (WEC 4:4605).

w. See Toledo I (400?) can. 20 (WEC 3:3172); Vaison (442) can. 3 (WEC 3:3138); Auxerre (late 6th or early 7th c.) can. 6 (WEC 4:4632); Capitula Martini (after 561) can. 51 (WEC 4:4686); Braga II (572) can. 4 (WEC 4:4757); Barcelona II (599) can. 2 (WEC 4:4773).

x. Urceolum: a “little pitcher.”

y. Mantile: a cloth used for scrubbing the altar.

z. Manutergium: a linen cloth.

aa. See Statuta (5th c.) can. 62 (WEC 3:3094).

^† Canons translated from Concilia Galliae à 314 à 506, ed. C. Munier, CCL 148:66–68.

a. See Ancyra (314) can. 13 (WEC 2:1431).

b. See Elvira (ca. 300) can. 77 (WEC 2:1294); Laodicea (between 343 and 381) can. 48 (WEC 2:1994); Rome (ca. 400?) can. 11 (WEC 3:2958); Toledo I (400?) can. 20 (WEC 3:3172); Orange I (441) can. 2 (WEC 3:3124); Braga II (572) can. 4 (WEC 4:4757).

c. See Carthage II (390) can. 3 (WEC 2:876); Hippo (393) Brev. Hipp. ser. 2 can. 1 (WEC 2:881); Hippo (393) Brev. Hipp. ser. 2 can. 1 (WEC 2:881); Agde (506) can. 19 (WEC 4:4555).

^† Canons translated from CCL 148:78–83.

a. See Laodicea (between 343 and 381) can. 7 (WEC 2:1960); Constantinople I (381) can. 7 (WEC 2:1460); Arles II (between 442 and 506) cans. 17, 26 (WEC 3:3145, 3148); Epaon (517) can. 16 (WEC 4:4576).

b. See Elvira (ca. 300) can. 77 (WEC 2:1294); Laodicea (between 343 and 381) cans. 7, 48 (WEC 2:1960, 1994); Rome (ca. 400?) can. 11 (WEC 3:2958); Toledo I (400?) can. 20 (WEC 3:3172); Arles II (between 442 and 506) cans. 17, 26 (WEC 3:3145, 3148); Epaon (517) can. 16 (WEC 4:4576); Braga II (572) can. 4 (WEC 4:4757); Mâcon II (585) can. 3 (WEC 4:4653).

c. See Elvira (ca. 300) cans. 1, 6, 7, 37, 47 (WEC 2:1270–72, 1284, 1290); Ancyra (314) cans. 16, 22 (WEC 2:1432, 1435); Nicaea I (325) can. 13 (WEC 2:1453); Rome (488) Letter 7, can. 3 (WEC 3:2959); Statuta (5th c.) cans. 20–21 (WEC 3:3077–78); Vaison (442) can. 2 (WEC 3:3137); Arles II (between 442 and 506) can. 28 (WEC 3:3149); Agde (506) can. 15 (WEC 4:4552); Epaon (517) can. 36 (WEC 4:4587); Orleans III (538) cans. 6, 28 (WEC 4:4605, 4609); Capitula Martini (after 561) can. 82 (WEC 4:4699); Gerunda (517) can. 9 (WEC 4:4722); Barcelona I (ca. 540) can. 9 (WEC 4:4732).

d. See Arles II (between 442 and 506) can. 29 (WEC 4:3150).

e. See Elvira (ca. 300) cans. 29, 37 (WEC 2:1278, 1284); Statuta (5th c.) cans. 62–63 (WEC 3:3094–95).

f. Capsa: a small container holding some of the eucharistic bread consecrated at a previous liturgy.

g. See Valence (ca. 524) can. 1 (WEC 4:4724).

h. See Nicaea I (325) can. 19 (WEC 2:1456); Laodicea (between 343 and 381) can. 11 (WEC 2:1964); Nîmes (394) can. 2 (WEC 2:1226); Statuta (5th c.) can. 100 (WEC 3:3119); Chalcedon (451) can. 15 (WEC 3:3379); Epaon (517) can. 21 (WEC 4:4577); Dvin (527) can. 17 (WEC 4:4844); Orleans II (533) can. 18 (WEC 4:4600).

^† Canons translated from CCL 148:96.

a. See Elvira (ca. 300) cans. 1, 6, 7, 37, 47 (WEC 2:1270–72, 1284, 1290); Ancyra (314) cans. 16, 22 (WEC 2:1432, 1435); Nicaea I (325) can. 13 (WEC 2:1453); Rome (488) Letter 7, can. 3 (WEC 3:2959); Statuta (5th c.) cans. 20–21 (WEC 3:3077–78); Orange I (441) can. 3 (WEC 3:3125); Arles II (between 442 and 506) can. 28 (WEC 3:3149); Agde (506) can. 15 (WEC 4:4552); Epaon (517) can. 36 (WEC 4:4587); Orleans III (538) cans. 6, 28 (WEC 4:4605, 4609); Capitula Martini (after 561) can. 82 (WEC 4:4699); Gerunda (517) can. 9 (WEC 4:4722); Barcelona I (ca. 540) can. 9 (WEC 4:4732).

b. See Statuta (5th c.) can. 87 (WEC 3:3108); Toledo I (400?) can. 20 (WEC 3:3172); Auxerre (late 6th or early 7th c.) can. 6 (WEC 4:4632); Capitula Martini (after 561) can. 51 (WEC 4:4686); Braga II (572) can. 4 (WEC 4:4757); Barcelona II (599) can. 2 (WEC 4:4773).

^† Canons translated from CCL 148:114–24.

a. See Nicaea I (325) can. 2 (WEC 2:1448); Laodicea (between 343 and 381) can. 3 (WEC 2:1957); Capitula Martini (after 561) can. 22 (WEC 4:4678).

b. Conversion: undertaking a life of asceticism or celibacy?

c. See Elvira (ca. 300) can. 1 (WEC 2:1270); Ancyra (314) cans. 1–12 (WEC 2:1422–30); Nicaea I (325) cans. 11, 14 (WEC 2:1451, 1454); Valence (374) can. 3 (WEC 2:1225); Arles II (between 442 and 506) can. 11 (WEC 3:3142); Epaon (517) can. 29 (WEC 4:4584).

d. See Nicaea I (325) can. 18 (WEC 2:1455); Laodicea (between 343 and 381) can. 20 (WEC 2:1972); Barcelona I (ca. 540) can. 4 (WEC 4:4727).

e. See Elvira (ca. 300) can. 32 (WEC 2:1279); Statuta (5th c.) can. 58 (WEC 3:3091).

f. Bonosians: followers of Bonosius, a late fourth-century bishop of Sardica who, among other things, denied the perpetual virginity of the Blessed Virgin Mary.

g. See Laodicea (between 343 and 381) can. 7 (WEC 2:1960); Constantinople I (381) can. 7 (WEC 2:1460); Orange I (441) can. 1 (WEC 3:3123); Arles II (between 442 and 506) can. 26 (WEC 3:3148); Epaon (517) can. 16 (WEC 4:4576).

h. See Orleans III (538) can. 27 (WEC 4:4608).

i. See note g above.

j. See Elvira (ca. 300) cans. 1, 6, 7, 37, 47 (WEC 2:1270–72, 1284, 1290); Ancyra (314) cans. 16, 22 (WEC 2:1432, 1435); Nicaea I (325) can. 13 (WEC 2:1453); Rome (488) Letter 7, can. 3 (WEC 3:2959); Statuta (5th c.) cans. 20–21 (WEC 3:3077–78); Orange I (441) can. 3 (WEC 3:3125); Vaison (442) can. 2 (WEC 3:3137); Agde (506) can. 15 (WEC 4:4552); Epaon (517) can. 36 (WEC 4:4587); Orleans III (538) cans. 6, 28 (WEC 4:4605, 4609); Capitula Martini (after 561) can. 82 (WEC 4:4699); Gerunda (517) can. 9 (WEC 4:4722); Barcelona I (ca. 540) can. 9 (WEC 4:4732).

k. See Orange I (441) can. 4 (WEC 3:3126).

^† Canons translated from CCL 148:137–38.

a. See Statuta (5th c.) can. 57 (WEC 3:3090).

b. See Tours I (461) can. 8 (WEC 3:3159); Vannes (between 461 and 491) can. 3 (WEC 3:3160); Orleans I (511) can. 11 (WEC 4:4564); Epaon (517) can. 23 (WEC 4:4579); Orleans III (538) can. 28 (WEC 4:4609); Toledo III (589) ser. 2 cap. 11 (WEC 4:4766).

c. See Orleans III (538) can. 16 (WEC 4:4607).

d. See Orleans III (538) can. 6 (WEC 4:4605); Arles IV (524) can. 3 (WEC 4:4591).

^†† Canons translated from CCL 148:143–46.

a. See Angers (453) can. 5 (WEC 3:3153); Vannes (between 461 and 491) can. 3 (WEC 3:3160); Orleans I (511) can. 11 (WEC 4:4564); Epaon (517) can. 23 (WEC 4:4579); Orleans III (538) can. 28 (WEC 4:4609); Toledo III (589) ser. 2 cap. 11 (WEC 4:4766).

1. See 2 Pet 2:22.

^† Canons translated from CCL 148:152–55.

a. See Angers (453) can. 5 (WEC 3:3153); Tours I (461) can. 8 (WEC 3:3159); Orleans I (511) can. 11 (WEC 4:4564); Epaon (517) can. 23 (WEC 4:4579); Orleans III (538) can. 28 (WEC 4:4609); Toledo III (589) ser. 2 cap. 11 (WEC 4:4766).

b. See Neo-Caesarea (ca. 320) can. 7 (WEC 2:1439); Laodicea (between 343 and 381) can. 53 (WEC 2:1999); Agde (506) can. 39 (WEC 4:4559).

c. See Statuta (5th c.) can. 35 (WEC 3:3083); Toledo I (400?) can. 5 (WEC 3:3169); Irish Synod I (between 450 and 456) can. 7 (WEC 3:3173); Tarragona (516) can. 7 (WEC 4:4714); Orleans II (533) can. 14 (WEC 4:4598); Orleans III (538) can. 15 (WEC 4:4606).

d. See Epaon (517) can. 27 (WEC 4:4582); Gerunda (517) can. 1 (WEC 4:4717); Braga I (561) ser. 2 can. 4 (WEC 4:4742).

e. See Agde (506) can. 30 (WEC 4:4557); Braga I (561) ser. 2 can. 1 (WEC 4:4739).

^† Translated from PL 53:860–62, 865–66.

a. Symmachus: apparently the bishop of Capua.

b. Acindynus: unknown see.

1. See John 14:27.

^† Canons translated from CV 20–25.

a. See Statuta (5th c.) can. 84 (WEC 3:3106); Agde (506) can. 43 (WEC 4:4560); Epaon (517) can. 3 (WEC 4:4575); Arles IV (524) can. 3 (WEC 4:4591); Orleans III (538) can. 6 (WEC 4:4605); Capitula Martini (after 561) can. 23 (WEC 4:4679).

b. See Statuta (5th c.) can. 35 (WEC 3:3083); Irish Synod I (between 450 and 456) can. 7 (WEC 3:3173); Vannes (between 461 and 491) can. 14 (WEC 3:3163); Tarragona (516) can. 7 (WEC 4:4714); Orleans II (533) can. 14 (WEC 4:4598); Orleans III (538) can. 15 (WEC 4:4606); Capitula Martini (after 561) can. 63 (WEC 4:4693).

c. See Carthage II (390) can. 3 (WEC 2:876); Hippo (393) Brev. Hipp. ser. 2 can. 34 (WEC 2:891); Braga I (561) ser. 2 can. 19 (WEC 4:4752).

d. See Statuta (5th c.) can. 87 (WEC 3:3108); Vaison (442) can. 3 (WEC 3:3138); Toledo I (400?) can. 20 (WEC 3:3172); Auxerre (late 6th or early 7th c.) can. 6 (WEC 4:4632); Capitula Martini (after 541) can. 51 (WEC 4:4686); Braga II (572) can. 4 (WEC 4:4757); Barcelona II (599) can. 2 (WEC 4:4773).

e. See Elvira (ca. 300) can. 77 (WEC 2:1294).

^† Canons translated from Mansi 6:516–18.

a. See Statuta (5th c.) can. 35 (WEC 3:3083); Toledo I (400?) can. 5 (WEC 3:3169); Vannes (between 461 and 491) can. 14 (WEC 3:3163); Tarragona (516) can. 7 (WEC 4:4714); Orleans II (533) can. 14 (WEC 4:4598); Orleans III (538) can. 15 (WEC 4:4606); Capitula Martini (after 561) can. 63 (WEC 4:4693).

b. See Agde (506) can. 14 (WEC 4:4551); Epaon (517) can. 26 (WEC 4:4581); Orleans III (538) can. 16 (WEC 4:4607); Braga I (561) ser. 2 can. 19 (WEC 4:4752); Braga II (572) cans. 5–6 (WEC 4:4758–59).

c. See Antioch (341) can. 2 (WEC 2:1948).

^† Canons translated from Mansi 6:525–27.

a. See Laodicea (between 343 and 381) can. 45 (WEC 2:1991); Agde (506) can. 13 (WEC 4:4550); Auxerre (late 6th or early 7th c.) can. 18 (WEC 4:4641); Gerunda (517) can. 4 (WEC 4:4720); Capitula Martini (after 561) can. 49 (WEC 4:4684); Mâcon II (585) can. 3 (WEC 4:4653).

b. See Gerunda (517) can. 4 (WEC 4:4720).

c. See Agde (506) can. 18 (WEC 4:4554).

^† Translated from PL 68:369–70.

1. Ps 34:8. 2. Ps 1:2.

^†† Translated from PLS 3:191–98, where the Latin text is that given by C. Turner, JThSt 24 (1923) 233ff.

1. Eph 5:18–19. 2. Rom 8:27. 3. Eph 5:19. 4. 1 Cor 14:15.

5. Exod 15:1. 6. See Judg 5. 7. See Deut 32. 8. See 1 Kgs 16:14–23. 9. See Ps 113:1. 10. See Ps 119:9. 11. See Ps 68:5.

12. See Ps 2:8. 13. Ps 110:1. 14. See Ps 50:3. 15. See Ps 104:30. 16. Ps 150:6. 17. Ps 69:30. 18. Ps 69:31. 19. Ps 50:23. 20. Ps 50:14. 21. 1 Tim 3:9.

22. Ps 147:1. 23. Ps 119:164. 24. Ps 35:28. 25. Ps 18:3. 26. See Luke 1:67–79. 27. Luke 1:46. 28. Luke 2:13–14. 29. Matt 21:15. 30. Matt 21:16. 31. Luke 19:40. 32. Matt 26:30. 33. 1 Cor 14:26.

34. 1 Cor 14:15. 35. Jas 5:13. 36. Rev 19:6. 37. Ps 136:1. 38. Isa 26:9. 39. Luke 1:46. 40. Ps 47:7. 41. 1 Cor 14:15.

a. Letter to Donatus (WEC 1:506).

42. Dan 3:51–52. 43. Ps 150:5. 44. Ps 68:7. 45. Luke 10:39, 42. 46. Ps 84:4. 47. Ibid.