5th 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.
Isaiah i. 10, Psalm 42, 43 | 119:145–176
, Hebrews ix. 11, St. John viii. 46.
Homilies
O send out thy light and thy truth, that they may lead me, and bring me unto thy holy hill, and to thy dwelling
READINGS:
Isaiah lviii. 5-9
Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:
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 XLIII
1. This Psalm is a short one; it satisfies the mental cravings of the
hearers, without imposing too severe a trial on the hunger of those
fasting. [1277] Let our soul feed upon it; our soul, which he who sings
in this Psalm, speaks of as "cast down;" cast down, I suppose, either
in consequence of some fist, or rather in consequence of some hunger he
was in. For fasting is a voluntary act; being an-hungered is an
involuntary thing. That which is an-hungered, is the Church, is the
Body of Christ: and that "Man" who is extended throughout the whole
world, of which the Head is above, the limbs below: it is His voice
which ought by this time to be perfectly known, and perfectly familiar,
to us, in all the Psalms; now chanting joyously, now sorrowing; now
rejoicing in hope, now sighing at its actual state, even as if it were
our own. We need not then dwell long on pointing out to you, who is the
speaker here: let each one of us be a member of Christ's Body; and he
will be speaker here....
2. "Judge me, O Lord, and separate my cause from the ungodly nation"
(ver. 1). I do not dread Thy judgment, because I know Thy mercy. "Judge
me, O God," he cries. Now, meanwhile, in this state of pilgrimage, Thou
dost not yet separate my place, because I am to live together with the
"tares" even to the time of the "harvest:" Thou dost not as yet
separate my rain from theirs; my light from theirs: "separate my
cause." Let a difference be made between him who believes in Thee, and
him who believes not in Thee. Our infirmity is the same; but our
consciences not the same: our sufferings the same; but our longings not
the same. "The desire of the ungodly shall perish," [1278] but as to
the desire of the righteous, we might well doubt, if He were not "sure"
who promised. The object of our desires is He Himself, who promiseth:
He will give us Himself, because He has already given Himself to us; He
will give Himself in His immortality to us then immortal, even because
He gave Himself in His mortality to us when mortal....
3. And since patience is needful in order to endure, until the harvest,
a certain distinction without separation, [1279] if we may so speak
(for they are together with us, and therefore not yet separated; the
tares however being still tares, and the corn still corn, and therefore
they are already distinct); since then a kind of strength [1280] is
needful, which must be implored of Him who bids us to be strong, and
without whose making us strong, we should not be what He bids us to be;
of Him who said, "He that endures unto the end shall be saved," [1281]
lest the soul's powers should be impaired in consequence of her
ascribing any strength to herself, he subjoins immediately,
"For Thou, O God, art my strength: why hast Thou cast me off, and why
go I mourning, while the enemy harasseth me?" (ver. 2). I go mourning:
the enemy is harassing me with daily temptations: inspiring either some
unlawful love, or some ungrounded cause of fear; and the soul that
fights against both of them, though not taken prisoner by them, yet
being in danger from them, is contracted with sorrow, and says unto
God, "Why?"
Let her then ask of Him, and hear "Why?" For she is in the Psalm
enquiring the cause of her dejection; saying, "Why hast Thou cast me
off? and why go I mourning?" Let her hear from Isaiah; let the lesson
which has just been read, suggest itself to her. "The spirit shall go
forth from me, and every breath have I made. For iniquity have I a
little afflicted him; I hid my face from him, and he departed from me
sorrowful in the ways of his heart." [1282] Why then didst thou ask,
"Why hast Thou cast me off, and why go I mourning?" Thou hast heard, it
was "for iniquity." "Iniquity" is the cause of thy mourning; let
"Righteousness" be the cause of thy rejoicing! Thou wouldest sin; and
yet thou wouldest fain not suffer; so that it was too little for thee
to be thyself unrighteous, without also wishing Him to be unrighteous,
in that thou wouldest fain not be punished by Him. Consider a speech of
a better kind in another Psalm. "It is good for me that Thou hast
humbled me, that I might learn Thy righteousnesses." [1283] By being
lifted up, I had learned my own iniquities; let me by being "humbled,"
learn "Thy righteousnesses." "Why go I mourning, while the enemy
harasses me?" Thou complainest of the enemy. It is true he does harass
thee; but it was thou didst "give place" [1284] to him. And even now
there is a course open to thee; choose the course of prudence; admit
thy King, shut the tyrant out.
4. But in order that she may do this, hear what she says, what she
supplicates, what she prays for. Pray thou for what thou hearest; pray
for it when thou hearest it; let these words be the voice of us all: "O
send out Thy Light and Thy Truth. They have led me, and brought me on
unto Thy holy hill, and into Thy Tabernacles" (ver. 3). For that very
"Light" and "Truth" are indeed two in name; the reality expressed is
but One. For what else is the "Light" of God, except the "Truth" of
God? Or what else is the "Truth" of God, except the "Light" of God? And
the one Person of Christ is both of these. "I am the Light of the
world: he that believeth on Me, shall not walk in darkness." "I am the
Way, the Truth, and the Life." [1285] He is Himself "the Light:" He is
Himself "the Truth." Let Him come then and rescue us, and "separate at
once our cause from the ungodly nation; let Him deliver us from the
deceitful and unjust man," let him separate the wheat from the tares,
for at the time of harvest He will Himself send His Angels, that they
may "gather out of His kingdom all things that offend," [1286] and cast
them into flaming fire, while they gather together the corn into the
garner. He will send out His "Light," and His "Truth;" for that they
have already "brought us and led us to His holy hill, and into His
Tabernacles." We possess the "earnest;" [1287] we hope for the prize.
"His holy Hill" is His holy Church. It is that mountain which,
according to Daniel's vision, [1288] grew from a very small "stone,"
till it crushed the kingdoms of the earth; and grew to such a size,
that it "filled the face of the earth." This is the "hill," from which
he tells us that his prayer was heard, who says, "I cried unto the Lord
with my voice, and He heard me out of His holy hill." [1289] Let no one
of those that are without that mountain, hope to be heard unto eternal
life. For many are heard in their prayers for many things. Let them not
congratulate themselves [1290] on being heard; the devils were heard in
their prayer, that they might be sent into the swine. Let us desire to
be heard unto eternal life, by reason of our longing, through which we
say, "Send out Thy Light and Thy Truth." [1291] That is a "Light" which
requires the eye of the heart. For "Blessed" (He saith) "are the pure
in heart, for they shall see God." [1292] We are now on His Hill, that
is, in His Church, and in His Tabernacle. The "tabernacle" is for
persons sojourning; the house, for those dwelling in one community.
[1293] The tabernacle is also for those who are both from home, and
also in a state of warfare. When thou hearest of a tabernacle, form a
notion of a war; guard against an enemy. But what shall the house be?
"Blessed are they that dwell in Thine house: they will be alway
praising Thee." [1294]
5. Now then that we have been led on even to "the Tabernacle," and are
placed on "His holy Hill," what hope do we carry with us?
"Then will I go in unto the Altar of God" (ver. 4). For there is a
certain invisible Altar on high, which the unrighteous man approaches
not. To that Altar he alone draws nigh, who draws nigh to this one
without cause to fear. There he shall find his Life, who in this one
"separates his cause." "And I will go in unto the Altar of God." From
His holy Hill, and from His Tabernacle, from His Holy Church, I will go
in unto the Altar of God on High. What manner of Sacrifice is there? He
himself who goeth in is taken for a burnt-offering. "I will go in unto
the Altar of God." What is the meaning of what he says, "The Altar of
my God"?
"Unto God, who makes glad my youth." Youth signifies newness: just as
if he said, "Unto God, who makes glad my newness." It is He who makes
glad my newness, who hath filled my old estate [1295] with mourning.
For now "I go mourning" in oldness, then shall "I stand," exulting in
newness!
"Yea, upon the harp will I praise Thee, O God my God." What is the
meaning of "praising on the harp," and praising on the psaltery? For he
does not always do so with the harp, nor always with the psaltery.
These two instruments of the musicians have each a distinct meaning of
their own, worthy of our consideration and notice. They are both borne
in the hands, and played by the touch; and they stand for certain
bodily works of ours. Both are good, if one knows how to play the
psaltery, [1296] or to play the harp. [1297] But since the psaltery is
that instrument which has the shell [1298] (i.e. that drum, that hollow
piece of wood, by straining on which [1299] the chords resound) on the
upper part of it, whereas the harp has that same concave sounding-board
on the lower part, there is to be a distinction made between our works,
when they are "upon the harp," when "on the psaltery:" both however are
acceptable to God, and grateful to His ear. When we do anything
according to God's Commandments, obeying His commands and hearkening to
Him, that we may fulfil His injunctions, when we are active and not
passive, it is the psaltery that is playing. For so also do the Angels:
for they have nothing to suffer. But when we suffer anything of
tribulation, of trials, of offences on this earth (as we suffer only
from the inferior part of ourselves; i.e. from the fact that we are
mortal, that we owe somewhat of tribulation to our original cause,
[1300] and also from the fact of our suffering much from those who are
not "above"); this is "the harp." For there rises a sweet strain from
that part of us which is "below:" we "suffer," and we strike the
psaltery, [1301] or shall I rather say we sing and we strike the
harp....
6. And again, in order that he may draw the sound from that
sounding-board below, he addresses his soul: he says, "Why art thou
sorrowful, O my soul, and why dost thou disquiet me?" (ver. 5). I am in
tribulations, in weariness, [1302] in mourning, "Why dost thou disquiet
me, O my soul?" Who is the speaker, to whom is he speaking? That it is
the soul to which he is speaking, everybody knows: for it is obvious:
the appeal is addressed to it directly: "Why art thou sorrowful, O my
soul, and why dost thou disquiet me?" The question is as to the
speaker. It is not the flesh addressing the soul, surely, since the
flesh cannot speak without the soul. For it is more appropriate for the
soul to address the flesh, than for the flesh to address the soul....We
perceive then that we have a certain part, in which is "the image of
God;" viz. the mind and reason. [1303] It was that same mind that
prayed for "God's Light" and "God's Truth." It is the same mind by
which we apprehend [1304] right and wrong: it is by the same that we
discern truth from falsehood. It is this same that we call
"understanding;" which "understanding," indeed, is wanting to the
brutes. And this "understanding" whoever neglects in himself, and holds
it in less account than the other parts of his nature, and casts it
off, just as if he had it not, is addressed in the Psalm, "Be ye not as
the horse and the mule, which have no understanding." [1305] It is our
"understanding" then that is addressing our soul. The latter is
withered away from tribulations, worn out in anguish, [1306] made
"sorrowful" in temptations, fainting in toils. The mind, catching a
glimpse of Truth above, would fain rouse her spirits, and she says,
"Why art thou sorrowful, O my soul?"...
7. These expressions, brethren, are safe ones: but yet be watchful in
good works. Touch "the psaltery," by obeying the Commandments; touch
the harp, by patiently enduring your sufferings. You have heard from
Isaiah, "Break thy bread to the hungry;" [1307] think not that fasting
by itself is sufficient. Fasting chasteneth thine own self: it does not
refresh others. Thy distress will profit thee, if thou affordest
comfort [1308] to others. See, thou hast denied thyself; to whom wilt
thou give that of which thou hast deprived thyself? Where wilt thou
bestow what thou hast denied thyself? How many poor may be filled
[1309] by the breakfast [1310] we [1311] have this day given up? Fast
in such a way that thou mayest rejoice, that thou hast breakfasted,
while another has been eating; fast on account of thy prayers, that
thou mayest be heard in them. For He says in that passage, "Whilst thou
art yet speaking I will say, Here I am," [1312] provided thou wilt with
cheerful mind "break thy bread to the hungry." For generally this is
done by men reluctantly and with murmurs, to rid themselves of the
wearisome importunity of the beggar, not to refresh the bowels of him
that is needy. But it is "a cheerful giver" that "God loves." [1313] If
thou givest thy bread reluctantly, thou hast lost both the bread, and
the merit of the action. Do it then from the heart: that He "who seeth
in secret," [1314] may say, "whilst thou art yet speaking, Here I am."
How speedily are the prayers of those received, who work righteousness!
And this is man's righteousness in this life, fasting, alms, and
prayer. Wouldest thou have thy prayer fly upward to God? Make for it
those two wings of alms and fasting. Such may God's "Light" and God's
"Truth" find us, that He may find us without cause for fear, when He
comes to free us from death, who has already come to undergo death for
us. Amen.
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:
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[1277] Ventribus. It is noted that this was an afternoon sermon on a
fast-day.
[1278] Ps. cxii. 14.
[1279] Quandam indiscretam discretionem.
[1280] Fortitudine.
[1281] Matt. xxiv. 31.
[1282] Isa. lvii. 16, 17.
[1283] Ps. cxix. 71.
[1284] Eph. iv. 27.
[1285] John viii. 12, xiv. 6.
[1286] Matt. xiii. 41.
[1287] Pignus.
[1288] Dan. ii. 35.
[1289] Ps. iii. 4.
[1290] Sibi plaudant.
[1291] Matt. viii. 31, 32.
[1292] Matt. v. 8.
[1293] Cohabitantium.
[1294] Ps. lxxxiv. 4.
[1295] Vetustatem.
[1296] Psallere.
[1297] Citharizare.
[1298] Testudinem.
[1299] Cui innitentes.
[1300] Prima nostra causa. He seems to mean our original from Adam.
[1301] Psallimus.
[1302] Al. "anguishes."
[1303] T. Aquin. Prolog ad. I. II. Per imaginem Dei significatur (sicut
Damascen. dicit), intellectuale, et arbitrio liberum; et per se
potestativum.
[1304] Capimus.
[1305] Ps. xxxii. 9.
[1306] Some mss. languoribus.
[1307] Isa. lviii. 7.
[1308] Latitudinem.
[1309] Saginare.
[1310] Prandium.
[1311] Al. "you."
[1312] Isa. lviii. 9 and lxv. 24.
[1313] 2 Cor. ix. 7.
[1314] Matt. vi. 6.
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