The Fifth Sunday in Lent, commonly called
Passion Sunday
Passion Sunday Home
WE beseech thee, Almighty God, mercifully to look upon thy people; that by thy great goodness they may be governed and preserved evermore, both in body and soul; through Jesus Christ our Lord. Amen.
Source: Sacramentary of Gregory, Bishop of Rome [600 AD]. The "people" in this translation is familia in Latin. "Passion" had its roots in Medieval times
ALMIGHTY and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all those who are penitent; Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen.
Isaiah i. 10, Psalm 42, 43 | 119:145–176
, Hebrews ix. 11, St. John viii. 46.
Homilies
Which of you convinceth me of sin?
READINGS:
Isaiah i. 10
HEAR the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.
Psalm 42, 43 | 119:145–176
Hebrews ix. 11.
CHRIST being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
St. John viii. 46. JESUS said, Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God. Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you; but I know him, and keep his saying. Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple
Augustine
Homily on Psalm XLII
Psalm XLII. [1221]
1. We have undertaken the exposition of a Psalm corresponding to your
own "longings," on which we propose to speak to you. For the Psalm
itself begins with a certain pious "longing;" and he who sings so,
says, "Like as the hart desireth the water-brooks, so longeth my soul
after Thee, O God" (ver. 1). Who is it then that saith this? It is
ourselves, if we be but willing! And why ask, who it is other than
thyself, when it is in thy power to be the thing which thou art asking
about? It is not however one individual, but it is "One Body;" but
"Christ's Body is the Church." [1222] Such "longing" indeed is not
found in all who enter the Church: let all however who have "tasted"
the sweetness "of the Lord," [1223] and who own in Christ that for
which they have a relish, think that they are not the only ones; but
that there are such seeds scattered throughout "the field" of the Lord,
this whole earth: and that there is a certain Christian unity, whose
voice thus speaks, "Like as the hart desireth the water-brooks, so
longeth my soul after Thee, O God." And indeed it is not ill understood
as the cry of those, who being as yet Catechumens, [1224] are hastening
to the grace of the holy Font. On which account too this Psalm is
ordinarily [1225] chanted on those occasions, that they may long for
the Fountain of remission of sins, even "as the hart for the
water-brooks." Let this be allowed; and this meaning retain its place
in the Church; a place both truthful and sanctioned by usage. [1226]
Nevertheless, it appears to me, my brethren, that such "a longing" is
not fully satisfied even in the faithful in Baptism: but that haply, if
they know where they are sojourning, and whither they have to remove
from hence, their "longing" is kindled in even greater intensity.
2. The title then of it is, "On the end: a Psalm for understanding for
the sons of Korah." We have met with the sons of Korah in other titles
of Psalms: [1227] and remember to have discussed and stated already the
meaning of this name. Yet we must even now take notice of this title in
such a way, that what we have said already should be no prejudice
against our saying it again: for all were not present in every place
where we said it. Now Korah may have been, as indeed he was, a certain
definite person; and have had sons, who might be called "the sons of
Korah;" let us however search for the secret of which this is the
sacrament, that this name may bring to light the mystery with which it
is pregnant. For there is some great mystery in the matter that the
name "sons of Korah" is given to Christians. Why "sons of Korah"? They
are "sons of the bridegroom, sons of Christ." [1228] Why then does
"Korah" stand for Christ? Because "Korah" is equivalent to
"Calvaria."...Therefore, the "sons of the bridegroom," the sons of His
Passion, the sons redeemed by His Blood, the sons of His Cross, who
bear on their forehead that which His enemies erected on Calvary, are
called "the sons of Korah;" to them is this Psalm sung as a Psalm for
"understanding." Let then our understanding be roused: and if the Psalm
be sung to us, let us follow it with our "understanding."...Run to the
brooks; long after the water-brooks. "With God is the fountain of
Life;" a "fountain" that shall never be dried up: in His "Light" is a
Light that shall never be darkened. Long thou for this light: for a
certain fountain, a certain light, such as thy bodily eyes know not; a
light to see which the inward eye must be prepared; a fountain, to
drink of which the inward thirst is to be kindled. Run to the fountain;
long for the fountain; but do it not anyhow, be not satisfied with
running like any ordinary animal; run thou "like the hart." What is
meant by "like the hart"? Let there be no sloth in thy running; run
with all thy might: long for the fountain with all thy might. For we
find in "the hart" an emblem of swiftness.
3. But perhaps Scripture meant us to consider in the stag not this
point only, but another also. Hear what else there is in the hart. It
destroys serpents, [1229] and after the killing of serpents, it is
inflamed with thirst yet more violent; having destroyed serpents, it
runs to "the water-brooks," with thirst more keen than before. The
serpents are thy vices, destroy the serpents of iniquity; then wilt
thou long yet more for "the Fountain of Truth." Perhaps avarice
whispers in thine ear some dark counsel, hisses against the word of
God, hisses against the commandment of God. And since it is said to
thee, "Disregard this or that thing," if thou prefer working iniquity
to despising some temporal good, thou choosest to be bitten by a
serpent, rather than destroy it. Whilst, therefore, thou art yet
indulgent to thy vice, thy covetousness or thy appetite, when am I to
find in thee "a longing" such as this, that might make thee run to the
water-brooks?...
4. There is another point to be observed in the hart. It is reported of
stags...that when they either wander in the herds, or when they are
swimming to reach some other parts of the earth, that they support the
burdens of their heads on each other, in such a manner as that one
takes the lead, and others follow, resting their heads upon him, as
again others who follow do upon them, and others in succession to the
very end of the herd; but the one who took the lead in bearing the
burden of their heads, when tired, returns to the rear, and rests
himself after his fatigue by supporting his head just as did the
others; by thus supporting what is burdensome, each in turn, they both
accomplish their journey, and do not abandon each other. Are they not a
kind of "harts" that the Apostle addresses, saying, "Bear ye one
another's burdens, and so fulfil the Law of Christ"? [1230] ...
5. "My soul is athirst for the living God" (ver. 2). What I am saying,
that "as the hart panteth after the water-brooks, so longs my soul
after Thee, O God," means this, "My soul is athirst for the living
God." For what is it athirst? "When shall I come and appear before
God?" This it is for which I am athirst, to "come and to appear before
Him." I am athirst in my pilgrimage, in my running; I shall be filled
on my arrival. But "When shall I come?" And this, which is soon in the
sight of God, is late to our "longing." [1231] "When shall I come and
appear before God?" This too proceeds from that "longing," of which in
another place comes that cry, "One thing have I desired of the Lord;
that will I seek after; that I may dwell in the house of the Lord all
the days of my life." Wherefore so? "That I may behold" (he saith) "the
beauty of the Lord." [1232] "When shall I come and appear before the
Lord?"...
6. "My tears have been my meat day and night, while they daily say unto
me, Where is thy God?" (ver. 3). My tears (he saith) have been not
bitterness, but "my bread." Those very tears were sweet unto me: being
athirst for that fountain, inasmuch as I was not as yet able to drink
of it, I have eagerly made my tears my meat. For he said not, "My tears
became my drink," lest he should seem to have longed for them, as for
"the water-brooks:" but, still retaining that thirst wherewith I burn,
and by which I am hurried away towards the water-brooks, "My tears
became my meat," whilst I am not yet there. [1233] And assuredly he
does but the more thirst for the water-brooks from making his tears his
meat...."And they daily say unto me, Where is thy God?" For if a Pagan
should say this to me, I cannot retort it upon him, saying, "Where is
thine?" inasmuch as he points with his finger to some stone, and says,
"Lo, there is my God!" When I have laughed at the stone, and he who
pointed to it has been put to the blush, he raises his eyes from the
stone, looks up to heaven, and perhaps says, pointing his finger to the
Sun, "Behold there my God! Where, I pray, is your God?" He has found
something to point out to the eyes of the flesh; whereas I, on my part,
not that I have not a God to show to him, cannot show him what he has
no eyes to see. For he indeed could point out to my bodily eyes his
God, the Sun; but what eyes hath he to which I might point out the
Creator of the Sun?...
7. "I thought on these things, and poured out my soul above myself"
[1234] (ver. 4). When would my soul attain to that object of its
search, which is "above my soul," if my soul were not to "pour itself
out above itself"? For were it to rest in itself, it would not see
anything else beyond itself; and in seeing itself, would not, for all
that, see God. Let then my insulting enemies now say, "Where is thy
God?" aye, let them say it! I, so long as I do not "see," so long as my
happiness is postponed, make my tears my "bread day and night." Let
them still say, "Where is thy God?" I seek my God in every corporeal
nature, terrestrial or celestial, and find Him not: I seek His
Substance in my own soul, and I find it not, yet still I have thought
on these things, and wishing to "see the invisible things of my God,
being understood by the things made," [1235] I have poured forth my
soul above myself, and there remains no longer any being for me to
attain to, save my God. For it is "there" is the "house of my God." His
dwelling-place is above my soul; from thence He beholds me; from thence
He created me; from thence He directs me and provides for me; from
thence he appeals to [1236] me, and calls me, and directs me; leads me
in the way, and to the end of my way. [1237] ...
8. For when I was "pouring out my soul above myself," in order to reach
my God, why did I do so? "For I will go into the place of Thy
Tabernacle." For I should be in error were I to seek for my God without
"the place of His tabernacle." "For I will go into the place of Thy
wonderful tabernacle, even unto the house of God."
"I will go," he says, "into the place of the wonderful tabernacle, even
unto the house of God!" For there are already many things that I admire
in "the tabernacle." See how great wonders I admire in the tabernacle!
For God's tabernacle on earth is the faithful; I admire in them the
obedience of even their bodily members: that in them "Sin does not
reign so that they should obey its lusts; neither do they yield their
members instruments of unrighteousness unto sin; but unto the living
God in good works." [1238] I admire the sight of the bodily members
warring in the service of the soul that serves God....And wonderful
though the tabernacle be, yet when I come to "the house of God," I am
even struck dumb with astonishment. Of that "house" he speaks in
another Psalm, after he had put a certain abstruse and difficult
question to himself (viz., why is it that it generally goes well with
the wicked on earth, and ill with the good?), saying, "I thought to
know this; it is too painful for me, until I go into the sanctuary of
God, and understand of the last things." [1239] For it is there, in the
sanctuary of God, in the house of God, is the fountain of
"understanding." There he "understood of the last things;" and solved
the question concerning the prosperity of the unrighteous, and the
sufferings of the righteous. How does he solve it? Why, that the
wicked, when reprieved here, are reserved for punishments without end;
and the good when they suffer here, are being tried in order that they
may in the end obtain the inheritance. And it was in the sanctuary of
God that he understood this, and "understood of the last things."...For
he tells us of his progress, and of his guidance thither; as if we had
been saying, "You are admiring the tabernacle here on earth; how came
you to the sanctuary of the house of God?" he says, "In the voice of
joy and praise; the sound of keeping holiday." Here, when men keep
festival simply for their own indulgence, it is their custom to place
musical instruments, or to station a chorus of singers, [1240] before
their houses, or any kind of music that serves and allures to
wantonness. And when these are heard, what do we passers by say? "What
is going on here?" And we are told in answer, that it is some festival.
"It is a birthday that is being celebrated" (say they), "there is a
marriage here;" that those songs may not appear out of place, but the
luxurious indulgence [1241] may be excused by the festive occasion. In
the "house of God" there is a never-ending festival: for there it is
not an occasion celebrated once, and then to pass away. [1242] The
angelic choir makes an eternal "holiday:" the presence of God's face,
joy that never fails. This is a "holiday" of such a kind, as neither to
be opened by any dawn, nor terminated by any evening. From that
everlasting perpetual festivity, a certain sweet and melodious strain
strikes on the ears of the heart, provided only the world do not drown
the sounds. As he walks in this tabernacle, and contemplates God's
wonderful works for the redemption of the faithful, the sound of that
festivity charms his ears, and bears the "hart" away to "the
water-brooks."
9. But seeing, brethren, so long as "we are at home in this body, we
are absent from the Lord;" [1243] and "the corruptible body presseth
down the soul, and the earthly tabernacle weigheth down the mind that
museth on many things;" [1244] even though we have some way or other
dispersed the clouds, by walking as "longing" leads us on, and for a
brief while have come within reach of that sound, so that by an effort
we may catch something from that "house of God," yet through the
burden, so to speak, of our infirmity, we sink back to our usual level,
and relapse to our ordinary state. [1245] And just as there we found
cause for rejoicing, so here there will not be wanting an occasion for
sorrow. For that hart that made "tears" its "bread day and night,"
borne along by "longing to the water-brooks" (that is, to the spiritual
delights of God), "pouring forth his soul above himself," that he may
attain to what is "above" his own soul, walking towards "the place of
the wonderful tabernacle, even unto the house of God," and led on by
the sweetness of that inward spiritual [1246] sound to feel contempt
for all outward things, and be borne on to things spiritual, is but a
mortal man still; is still groaning here, still bearing about the
frailty of flesh, still in peril in the midst of the "offences" [1247]
of this world. He therefore glances back to himself, [1248] as if he
were coming from that world; and says to himself, now placed in the
midst of these sorrows, comparing these with the things, to see which
he had entered in there, and after seeing which he had come forth from
thence;
"Why art thou cast down, O my soul, and why dost thou disquiet me?"
(ver. 5). Lo, we have just now been gladdened by certain inward
delights: with the mind's eye we have been able to behold, though but
with a momentary glance, something not susceptible of change: why dost
thou still "disquiet me, why art thou" still "cast down"? For thou dost
not doubt of thy God. For now thou art not without somewhat to say to
thyself, in answer to those who say, "Where is thy God?" I have now had
the perception of something that is unchangeable; why dost thou
disquiet me still?
"Hope in God." Just as if his soul was silently replying to him, "Why
do I disquiet thee, but because I am not yet there, where that delight
is, to which I was, as it were, rapt for a moment? [1249] Am I already
`drinking' from this `fountain' with nothing to fear?"...Still "Hope in
God," is his answer to the soul that disquiets him, and would fain
account for her disquiet from the evils with which this world abounds.
In the mean while dwell in hope: for "hope that is seen is not hope;
but if we hope for that we see not, then do we with patience wait for
it." [1250]
10. "Hope in God." Why "hope"? "For I will confess unto Him." What wilt
thou "confess"? "My God is the saving health of my countenance." My
"health" (my salvation) cannot be from myself; this it is that I will
say, that I will "confess." It is my God that is "the saving health of
my countenance." [1251] For to account for his fears, in the midst of
those things, which he now knows, having come after a sort to the
"understanding" of them, [1252] he has been looking behind him again in
anxiety, lest the enemy be stealing upon him: he cannot yet say, "I am
made whole every whit." For having but "the first-fruits of the Spirit,
we groan within ourselves; waiting for the adoption, to wit, the
redemption of the body." [1253] When that "health" (that salvation) is
perfected in us, then shall we be living in the house of God for ever,
and praising for ever Him to whom it was said, "Blessed are they that
dwell in Thy house, they will be praising Thee world without end."
[1254] This is not so yet, because the salvation which is promised, is
not as yet in being; but it is "in hope" that I confess unto God, and
say, "My God is the saving health of my countenance." For it is "in
hope" that "we are saved; but hope that is seen, is not hope."...
11. "My soul is disquieted on account of myself" [1255] (ver. 6). Is it
disquieted on account of God? It is on my own account it is disquieted.
By the Unchangeable it was revived; it is by the changeable it is
disquieted. I know that the righteousness of God remaineth; whether my
own will remain stedfast, I know not. For I am alarmed by the Apostle's
saying, "Let him that thinketh he standeth, take heed lest he fall."
[1256] Therefore since "there is no soundness in me for myself," there
is no hope either for me of myself. "My soul is disquieted on account
of myself."..."Therefore I remember Thee, O Lord, from the land of
Jordan, and from the little hill of Hermon." From whence did I remember
thee? From the "little hill," and from the "land of Jordan." Perhaps
from Baptism, where the remission of sins is given. For no one runs to
the remission of sins, except he who is dissatisfied with himself; no
one runs to the remission of sins, but he who confesses himself a
sinner; no one confesses himself a sinner, except by humbling himself
before God. Therefore it is from "the land of Jordan I have remembered
thee, and from the hill;" observe, not "of the great hill," that thou
mayest make of the "little hill" a great one: for "whoso exalteth
himself shall be abased, and whoso humbleth himself shall be exalted."
If you would also ask the meanings of the names, Jordan means "their
descent." Descend then, that thou mayest be "lifted up:" be not lifted
up, lest thou be cast down. "And the little hill of Hermon." Hermon
means "anathematizing." Anathematize thyself, by being displeased with
thyself; for if thou art pleased with thyself, God will be displeased
with thee. Because then God gives us all good things, because He
Himself is good, not because we are worthy of it; because He is
merciful, not because we have in anything deserved it; it is from "the
land of Jordan, and from Hermon," that I remember thee. And because he
so remembers with humility, he shall earn his exaltation to fruition,
[1257] for he is not "exalted" in himself, who "glories in the Lord."
12. "Deep calleth unto deep with the voice of thy water-spouts" [1258]
(ver. 7). I may perhaps finish the Psalm, aided as I am by your
attention, whose fervour I perceive. As for your fatigue in hearing, I
am not greatly solicitous, since you see me also, who speak, toiling in
the heat of these exertions. [1259] Assuredly it is from your seeing me
labouring, that you labour with me: for I am labouring not for myself,
but for you. "Deep calleth unto deep with the voice of thy
water-spouts." It was God whom he addressed, who "remembered him from
the land of Jordan and Hermon." It was in wonder and admiration he
spake this: "Abyss calleth unto abyss with the voice of Thy
water-spouts." What abyss is this that calls, and to what other abyss?
Justly, because the "understanding" [1260] spoken of is an "abyss." For
an "abyss" is a depth that cannot be reached or comprehended; and it is
principally applied to a great body of water. For there is a "depth," a
"profound," the bottom of which cannot be reached by sounding.
Furthermore, it is said in a certain passage, [1261] "Thy judgments are
a mighty abyss," Scripture meaning to suggest that the judgments of God
are incomprehensible. What then is the "abyss" that calls, and to what
other "abyss" does it call? If by "abyss" we understand a great depth,
is not man's heart, do you not suppose, "an abyss"? For what is there
more profound than that "abyss"? Men may speak, may be seen by the
operations of their members, may be heard speaking in conversation: but
whose thought is penetrated, whose heart seen into? What he is inwardly
engaged on, what he is inwardly capable of, [1262] what he is inwardly
doing or what purposing, what he is inwardly wishing to happen, or not
to happen, who shall comprehend? I think an "abyss" may not
unreasonably be understood of man, of whom it is said elsewhere, "Man
shall come to a deep heart, and God shall be exalted." [1263] If man
then is an "abyss," in what way doth "abyss" call on "abyss"? Does man
"call on" man as God is called upon? No, but "calls on" is equivalent
to "calls to him." For it was said of a certain person, he calls on
death; [1264] that is, lives in such a way as to be inviting death; for
there is no man at all who puts up a prayer, and calls expressly on
death: but men by evil-living invite death. "Deep [1265] calls on
deep," then, is, "man calls to man." Thus is it wisdom is learnt, and
thus faith, when "man calls to man." The holy preachers of God's word
call on the "deep:" are they not themselves "a deep" also?...
13. "Deep calleth to deep with the voice of Thy water-spouts." I, who
tremble all over, when my soul was disquieted on account of myself,
feared greatly on account of Thy "judgments."...Are those judgments
slight ones? They are great ones, severe, hard to bear; but would they
were all. "Deep calls to deep with the voice of Thy water-spouts," in
that Thou threatenest, Thou sayest, that there is another condemnation
in store even after those sufferings. "Deep calls on deep with the
voice of Thy water-spouts." "Whither then shall I go from Thy presence?
And whither shall I flee from Thy Spirit?" seeing that deep calls to
deep, and after those sufferings severer ones are to be dreaded.
14. "All Thy overhangings [1266] and Thy waves are come upon me." The
"waves" in what I already feel, the "overhangings" in that Thou
denouncest. All my sufferings are Thy waves; all Thy denouncements of
judgments are Thy "overhangings." In the "waves" that deep "calleth;"
in the "overhangings" is the other "deep" which it "calls to." In this
that I suffer are all Thy waves; in the severer punishment that Thou
threatenest, all Thy "overhangings" are come unto me. For He who
threatens does not let His judgments fall upon us, but keeps them
suspended over us. [1267] But inasmuch as Thou sittest at liberty, I
have thus spoken unto my soul. "Hope in God: for I will confess unto
Him. My God is the saving health of my countenance." The more numerous
my sufferings, the sweeter will be Thy mercy.
15. Therefore follows: "The Lord will commend His loving-kindness in
the day-time; and in the night-time will He declare it" [1268] (ver.
8). In tribulation no man has leisure to hear: attend, when it is well
with you; hear, when it is well with you; learn, when you are in
tranquillity, the discipline of wisdom, and store up the word of God as
you do food. For in tribulation every one must be profited by what he
heard in the time of security. For in prosperity God "commends to thee
His mercy," in case thou serve Him faithfully, for He frees thee from
tribulation; but it is "in the night" only that He "declares" His mercy
to thee, which He "commended" to thee by day. When tribulation shall
actually come, He will not leave thee destitute of His help; He will
show thee that which He commended to thee in the daytime is true. For
it is written in a certain passage, "The mercy of the Lord is
seasonable [1269] in the time of affliction, as clouds of rain in the
time of drought." "The Lord hath commended His loving-kindness in the
day-time, and in the night will He declare it." He does not show that
He is thine Helper, unless tribulation come, from whence thou must be
rescued by Him who promised it to thee "in the day-time." Therefore we
are warned to be like "the ant." For just as worldly prosperity is
signified by "the day," adversity by the night, so again in another way
worldly prosperity is expressed by "the summer," adversity by the
winter. And what is it that the ant does? She lays up in summer what
will be useful to her in winter. Whilst therefore it is summer, whilst
it is well with you, whilst you are in tranquillity, hear the word of
the Lord. For how can it be that in the midst of these tempests of the
world, you should pass through the whole of that sea, without
suffering? How could it happen? To what mortal's lot has it fallen? If
even it has been the lot of any, that very calm is more to be dreaded.
"The Lord hath commended His loving-kindness in the day-time, and in
the night-time will He declare it."..."There is with me prayer unto the
God of my life." This I make my business here; I who am the "hart
thirsting and longing for the water-brooks," calling to mind the
sweetness of that strain, by which I was led on through the tabernacle
even to the house of God; whilst this "corruptible body presseth down
the soul," [1270] there is yet with me "prayer unto the God of my
life." For in order to making supplication unto God, I have not to buy
aught from places beyond the sea; or in order that He may hear me, have
I to sail to bring from a distance frankincense and perfumes, or have I
to bring "calf or ram from the flock." There is "with me prayer to the
God of my life." I have within a victim to sacrifice; I have within an
incense to place on the altar; I have within a sacrifice wherewith to
propitiate my God. "The sacrifice of God is a troubled spirit." What
sacrifice of a "troubled spirit" I have within, hear.
16. "I will say unto God, Thou art my lifter up. Why hast Thou
forgotten me?" (ver. 9). For I am suffering here, even as if Thou hadst
forgotten me. But Thou art trying me, and I know that Thou dost but put
off, not take utterly from me, what Thou hast promised me. But yet,
"Why hast Thou forgotten me?" So cried our Head also, as if speaking in
our name. "My God, my God, why hast Thou forsaken me?" [1271] I will
say unto God, "Thou art my lifter up; why hast Thou forgotten me?"
17. "Why hast Thou rejected me?" [1272] "Rejected" me, that is to say,
from that height of the apprehension of the unchangeable Truth. "Why
hast Thou rejected me?" Why, when already longing for those things,
have I been cast down to these, by the weight [1273] and burden of my
iniquity? This same voice in another passage said, "I said in my
trance" [1274] (i.e., in my rapture, when he had seen some great thing
or other), "I said in my trance, I am cast out of the sight of Thine
eyes." For he compared these things in which he found himself, to those
toward which he had been raised; and saw himself cast out far "from the
sight of God's eyes," as he speaks even here, "Why hast Thou rejected
me? Why go I mourning, while mine enemy troubleth me, while he breaketh
my bones?" Even he, my tempter, the devil; while offences are
everywhere on the increase, because of the abundance of which "the love
of many is waxing cold." [1275] When we see the strong members of the
Church generally giving way to the causes of offence, does not Christ's
body say, "The enemy breaketh my bones"? For it is the strong members
that are "the bones;" and sometimes even those that are strong sink
under their temptations. For whosoever of the body of Christ considers
this, does he not exclaim, with the voice of Christ's Body, "Why hast
Thou rejected me? Why go I mourning, while mine enemy troubleth me,
while he breaketh my bones?"
You may see not my flesh merely, but even my "bones." To see those who
were thought to have some stability, giving way under temptations, so
that the rest of the weak brethren despair when they see those who are
strong succumbing; how great, my brethren, are the dangers!
18. "They who trouble me cast me in the teeth." Again that voice!
"While they say daily unto me, Where is thy God?" (ver. 10). And it is
principally in the temptations of the Church they say this, "Where is
thy God?" How much was this cast in the teeth of the Martyrs! Those men
so patient and courageous for the name of Christ, how often was it said
to them, "Where is your God?" "Let Him deliver you, if He can." For men
saw their torments outwardly; they did not inwardly behold their
crowns! "They who trouble me cast me in the teeth, while they say daily
unto me, Where is thy God?" And on this account, seeing "my soul is
disquieted on account of myself," what else should I say unto it than
those words:
"Why art thou cast down, O my soul; and why dost thou disquiet me?"
(ver. 11). And, as it seems to answer, "Wouldest thou not have me
disquiet thee, placed as I am here in so great evils? Wouldest thou
have me not disquiet thee, panting as I am after what is good,
thirsting and labouring as I am for it?" What should I say, but,
"Hope thou in God; for I will yet confess unto Him" (ver. 11). He
states the very words of that confession; he repeats the grounds on
which he fortifies his hope. "He is the health of my countenance, and
my God."
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to him, so far as our
meanness can, great and true thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his Power he would drive out the
enemy from our deeds and thoughts, that he would increase our faith, guide our understandings,
give us spiritual thoughts, and lead us to his bliss, through Jesus Christ his Son our Lord, who
liveth and reigneth with him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his Sermons and Lectures.]
NPNF (V1-08) St. Augustine
Notes:
[1221] Lat. XLI.
[1222] Col. i. 24.
[1223] Ps. xxxiv. 8.
[1224] [See Bingham, b. x. cap. 2. Catechised in Lent, to be baptized
at Easter. See the treatise on Faith and Works.--C.]
[1225] Solenniter.
[1226] Et veracem et solennem.
[1227] Later Psalms had been treated before.
[1228] Matt. ix. 15. Filii sponsi, Lat.
[1229] [See p. 67, supra.--C.]
[1230] Gal. vi. 2.
[1231] Citius Deo, tardum desiderio.
[1232] Ps. xxvii. 4.
[1233] Differor.
[1234] Super me; Vulgate, in me. Compare Aristotle, Eth. ix. 9: nooumen
hoti nooumen; to d' aisthEURnesthai e noein, hoti aisthanometha e
nooumen, [esti to aisthEURnesthai e noein] hoti esmen; to gar einai en
to aisthEURnesthai e noein, k. t. l. "By the exercise of the powers of
sensation and of thought, we become conscious of the exercise of those
powers of sensation and of thought, and thereby conscious of our own
being, for being is implied in the exercise of the powers of thought
and sensation."
[1235] Rom. i. 20.
[1236] Excitat.
[1237] Ducit...perducit.
[1238] Rom. vi. 12, 13.
[1239] Ps. lxxiii. 16, 17.
[1240] Symphoniacos.
[1241] Luxuria. Most mss. laetitia, "the mirth."
[1242] Non enim aliquid ibi celebratur et transit.
[1243] 2 Cor. v. 6.
[1244] Wisd. ix. 15.
[1245] Compare Wordsworth's Excursion, "Despondency Corrected," p.
120:-- "`Tis a thing impossible to frame Conceptions equal to the
soul's desires, And the most difficult of tasks to keep Heights which
the soul is competent to gain. Man is of dust; ethereal hopes are his,
Which, when they should sustain themselves aloft, Want due consistence;
like a pillar of smoke That with majestic energy from earth Rises, but
having reach'd the thinner air Melts and dissolves, and is no longer
seen." Compare also p. 122:-- "Alas! the endowment of immortal power Is
match'd unequally with custom, time, And domineering faculties of sense
In all...in most with superadded foes," etc.
[1246] Intelligibilis, answering to the Greek noetou.
[1247] Matt. xviii. 7.
[1248] ...Inter scandala Respexit ergo ad se.
[1249] Per transitum.
[1250] Rom. viii. 24, 25.
[1251] E.V. "I shall yet give Him thanks for the help of His
countenance."
[1252] Utcunque intellecta cognoscit.
[1253] Rom. viii. 23.
[1254] Ps. lxxxiv. 4.
[1255] E.V. "within."
[1256] 1 Cor. x. 12.
[1257] Exaltatus perfrui merebitur.
[1258] Cataractarum.
[1259] Ita in his laboribus sudare.
[1260] In the title of the Psalm.
[1261] Ps. xxxvi. 6, 7.
[1262] "Quid intus gerat, quid possit."
[1263] Ps. lxiv. 6, 7.
[1264] Wisd. i. 16.
[1265] Abyssum invocat.
[1266] Suspensiones; Vulgate, excelsa; E.V. "billows."
[1267] Non premit sed suspendit. Perhaps his idea is rather, "suspends
us over the abyss."
[1268] E.V. "In the night-time His song shall be with me."
[1269] Ecclus. xxxv. 26. ;;Oraion zleos; Vulgate, Speciosa
misericordia.
[1270] Wisd. ix. 15.
[1271] Matt. xxvii. 46; Ps. xxii. 1.
[1272] Ut quid me repulisti. Neither in the Vulgate nor in our version.
[1273] Gravedine.
[1274] In ecstasi mea. Ps. xxxi. 22. E.V. "in my haste."
[1275] Matt. xxiv. 12.