Sermon 356

SERMO 356

SERMON OF THE SAME HOLY AUGUSTINE THE SECOND
On the Morals of the Clergymen Living Together

The way of life of the first Church is an example for the monastery of Hippo.

A discourse must be given to your charity about ourselves. For as the Apostle says: "We have been made a spectacle to the world, both to angels and to men"; those who love us seek what to praise in us; but those who hate us detract us. But we, standing in the midst of both, aided by the Lord our God, ought to so guard both our life and our reputation, that the praisers are not ashamed by the detractors. However, how we wish to live, and how by God's favor we already live, although many of you know from Holy Scripture, nevertheless to remind you, a reading from the book of the Acts of the Apostles will be recited to you, so that you may see where the form is described, which we desire to fulfill. Therefore, while it is being recited, I want you to be most attentive, so that after its recitation, what I have undertaken to speak might be, with the Lord's gift, directed to your attention. And the deacon Lazarus read: "When they had prayed, the place in which they were gathered was shaken; and they were all filled with the Holy Spirit and began to speak the word of God with all boldness to anyone willing to believe. The community of believers was of one heart and soul, and no one claimed that any of his possessions was his own, but they had everything in common. With great power the Apostles bore witness to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them, and brought the proceeds of what was sold and laid it at the Apostles' feet; and it was distributed to each as any had need." When Lazarus the deacon had recited this and handed the book to the bishop, Bishop Augustine said: "And I too wish to read. For it delights me more to be a reader of this word than a disputant of my own word." "When they had prayed, the place in which they were gathered was shaken; and they were all filled with the Holy Spirit and began to speak the word of God with all boldness to anyone willing to believe. The community of believers was of one heart and soul, and no one claimed that any of his possessions was his own, but they had everything in common. With great power the Apostles bore witness to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them, and brought the proceeds of what was sold and laid it at the Apostles' feet; and it was distributed to each as any had need."

And when the bishop read, he said:

What is said about the monastery.

You have heard what we wish: pray that we may be able [to achieve it]. A certain necessity arose, however, that I should deal with these matters more diligently: for, as you already know, a presbyter established in our fellowship, to which the reading that you just heard when we recited it bears witness, made a will while dying, because he had something from which to make [it]. He had something he could call his own, even though he lived in that fellowship where it was not permitted for anyone to call anything his own, but all things were common to them. If any admirer and praiser of ours were to extol that fellowship to one of our detractors and say: "With Bishop Augustine, all his cohabitants live as it is written in the Acts of the Apostles," immediately that detractor, shaking his head, baring his teeth, would say: "Really, do they live as you say? Why are you lying? Why do you honor the unworthy with false praise? Did not a presbyter, who was recently part of their fellowship, make a will, and dispose of what he had as he wished, and leave it? Surely, everything there is common? Surely, no one calls anything his own?" Faced with these words, what could my praiser do? Wouldn't that detractor stop his mouth as if with lead? Wouldn't he regret having praised us? Wouldn't he, filled with reverence and confounded by that detractor's speech, either curse us or that testator? This was the necessity that led us to come to this diligence.

What is discovered about poverty. About Patricius and Valens.

I therefore announce to you something to rejoice about. I have found all my brothers and fellow clerics who live with me, priests, deacons, subdeacons, and Patricius my nephew, to be as I desired. But there are two who, from their own modest poverty, have not yet done what they decided to do: Valens the subdeacon, and my aforementioned nephew. The subdeacon was hindered by his mother's life, because he lived off her support, and he was also waiting for the arrival of lawful age so that he might do it firmly. He has not yet done so because he holds the small plots of land jointly with his brother, and they are undividedly possessed. He wishes to confer them to the Church so that his own who live in holiness may be sustained from them as long as they live in this life. For it is written, and the Apostle speaks of it: "But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever." Moreover, the slaves are also held in common with his brother, not yet divided. He plans to set them free, but cannot until they are divided. He does not know which would belong to him. Indeed, the division belongs to him who is elder, and the choice to his brother. His brother serves God, as a subdeacon, with my holy brother and fellow bishop Severus in the Church of Milevi. This must be done, this must be completed without delay: that those slaves be divided, liberated, and thus he may give to the Church, to support those from their sustenance. As for my nephew, since he converted and began living with me, he too was hindered from doing something about his fields by the usufructuary life of his mother. This year she died. There are some matters between him and his sisters that, with Christ's help, must soon be resolved: so that he may do what befits a servant of God, as this profession and this reading demand.

Regarding the deacons. Faustinus,

Deacon Faustinus, as almost all of you know, here from military service of the world was turned to the monastery: here baptized, thence ordained deacon. But because it is little that he seems to possess, as the jurists say, in law, not in body, he had left it, and it was held by his brothers. He never thought about it since he was converted, nor did he ask anything from his brothers, nor was anything asked from him. Now, because time has come to this juncture, following my counsel, he divided the property: and he donated half to his brothers, half to the poor Church established in the same place.

Severus,

Deacon Severus, under the discipline and chastisement of God, as you know, has not lost the light of his mind. He bought a house here for the sake of his mother and sister, whom he desired to bring here from his homeland. However, he did not buy it with his own money, which he did not have, but with contributions from the faithful, whom he even named to me when I inquired. I cannot say what he did or what he plans to do, except that he placed everything in my will, so that what I want may be done with it. But he has some issues with his mother, of which he made me the judge, so that when these issues are resolved, whatever I wish will be done with the house. And what could I wish, under God's guidance, other than what justice orders and piety demands? He also has some small plots of land in his homeland: he intends to distribute them in such a way that he can also donate to the Church to be given to the poor in that same place.

deacon of Hippo,

A deacon of Hippo is a poor man: he has nothing to give to anyone. Nevertheless, from his labors before he became a clergyman, he bought some servants: today he will release them in your presence in the episcopal proceedings.

Eraclius.

Deacon Eraclius is before your eyes, his works shine before our eyes. From his work, with his spent money, we have the memory of the holy martyr. From his own money, he even bought a possession with my counsel, for he wanted that very money to be distributed through my hands, as I pleased. If I were greedy for money, or cared more about my very own needs, which I have for the poor, I would take the money. Why, someone may ask? Because that possession, which was bought by him and donated to the Church, still provides nothing to the Church. It had less value than the price. What was borrowed is still being paid from its produce. I am an old man, how many fruits from that possession can benefit me? Do I promise myself to live so many years until it pays off its price? What therefore was hardly returned over time, I would have soon had all, if I had wanted to take it. I did not, I attended to something else. I confess to you, and I was still suspicious of his age, and feared lest, as humans are, it might displease his mother, and she might say that the young man was brought forth by me to consume his paternal goods and leave him in want. Therefore, I wanted his money to be preserved in that possession, so that if anything, which God forbid and averts, happened otherwise than we wish, the villa would be returned, lest the bishop’s reputation be blamed. For I know how necessary my reputation is to you: for my conscience suffices for me. He also bought a space known to you near the rear of the church; and with his own money, he built a house: and this you know; a few days before I should speak to you on this matter, he donated it to the Church: this you know. He expected to complete it, that he might give it perfect. However, there was no necessity for him to build the house, except that he thought his mother would come here. If she had come before, she would live in her son's work; now if she comes, she will live in her son's work. I testify to him; he remained poor: but he remained in the possession of charity. Some servants had been left to him, now indeed living in the monastery, whom yet he will today manumit by ecclesiastic records. Therefore, let no one say: He is rich; let no one think, let no one speak ill, let no one tear himself and his soul with his own teeth. He does not have money, he saved money: would that he may restore what he owes!

Subdeacons.

The others, that is, the deacons, are poor; with God's favor, they await the mercy of God. Hence, they have nothing to give themselves: having no means, they have ended worldly desires. They live with us in common society: no one distinguishes them from those who brought something. The unity of charity is to be preferred before the earthly convenience of inheritance.

About the priests.

There remain the presbyters. For I wanted to ascend to them gradually. Quickly I would say, they are the poor of God. They brought nothing to the house of our society except love itself, than which there is nothing dearer. Nevertheless, since I know rumors have arisen about their wealth, they must be cleared by my speech to you, not compelled by me to anything.

Leporius.

I speak to you, who perhaps do not know, for many of you already know: the presbyter Leporius, though renowned by birth in the world and born in a very honorable position among his people, yet already serving God, having left everything he had, I took him in destitution: not because he had nothing, but because he had already done what this reading persuades. He did not do it, but we know where he did it. The unity of Christ is, the Church is one. Wherever there is a good work, it also pertains to us if we rejoice. There is one garden that you know: there he established a monastery with his own, because they also serve God. That garden does not pertain to the Church, but neither does it pertain to him. And to whom, someone might say? To that which is a monastery there. But what is true, until this time he was so concerned for them, that he kept the small expenses by which they are sustained with him, and as it seemed, he expended them. But lest there be a place given for men gnawing at their suspicions and not filling their stomachs, it pleased both him and me, that they should conduct themselves as if he had already departed from this world. For when he dies, will he dispense something to them? It is better that he sees them well-behaved, living under God's guidance in the discipline of Christ, so that he may only rejoice in them and not be occupied with their needs. Therefore, he himself has no money, which he could call or dare to call his own. The hospital you now see built. I enjoined it to him, I ordered it. He obeyed me most willingly, and as you see, he worked: just as at my order he also built a basilica for the eight martyrs from what God grants through you. He began, indeed, from the money which was given to the Church for the hospital. And when he had started building, as religious individuals desiring their works to be inscribed in heaven, contributed as each one wished, he built it. We have the work before our eyes: every man can see what has been done. Regarding the money, because he does not have it, let them believe me, let them curb their teeth, lest they break them. He had bought with that money of the hospital a certain house in Carraria, which he thought would be useful to him due to the stones, but the stones of that house were not necessary for the building, since they were provided from elsewhere. Therefore, that house remained as it was, it provides rent, but for the Church, not for the presbyter. Let no one say anymore: Into the house of the presbyter, at the house of the presbyter, in front of the house of the presbyter. Behold, where is the house of the presbyter: where my house is, there is his house: he does not have a house elsewhere, but everywhere he has God.

Concerning the sons of January.

What more do you seek? Unless it is because I also remember having promised to report to you what I had done between the two, namely the brother and the sister, the children of Januarius the priest, since a financial dispute had arisen between them, but yet as between siblings, with charity preserved, thanks to God's favor. I had therefore promised to hear them out and to settle, by judging, whatever the matter was. I had prepared myself as a judge: but before I could judge, they themselves settled the matter that I was to judge. I found nothing to judge, but rather something to rejoice in. They fully agreed harmoniously with my will and my advice, so that they would be equal in the money their father left behind, with the Church relinquishing it.

On the slanderers.

After my sermon, people will talk, but whatever people say, with whatever wind blowing, something will be carried to my ears. And if it is such that it needs us to cleanse again, I will respond to the slanderers, I will respond to the detractors, I will respond to the unbelievers who do not believe in their superiors, I will respond as I can with what the Lord has given: meanwhile it is not necessary now, because they may say nothing. Those who love us, freely rejoice; those who hate us, silently grieve. However, if they loosen their tongues, they will hear, with God's favor, my response with you, not my contention. For I do not intend to name people and say: "He said this, he slandered thus," when perhaps false things are brought to me, because this can also happen. Nevertheless, whatever is brought forth, if it seems necessary, I will speak of it to your Charity. I want our life to be before your eyes. I know those seeking permission to act seek examples of those living wrongly, and they slander many so that they may seem to have found companions. Therefore we have done what is ours to do: beyond this we have nothing more to do. We are before your eyes. We desire nothing of anyone, except your good works.

Gifts which are offered.

And I urge you, my brothers, if you wish to give anything to the clerics, know that you should not, as if to foster their vices, give it against me. Offer whatever you wish to offer out of your own will to all. What will be common will be distributed to each as it is needed. Attend to the treasury, and we will all have it. It pleases me greatly if it would be our manger, so that we may be the beasts of God, and you the field of God. No one should give a cloak or a linen tunic, except in common. From the common stock, it will be received, because it will be received. To me personally, knowing that whatever I have, the community wishes to have, I do not want your Holiness to offer such things as I would use more decently alone. For example, a valuable cloak is offered to me: perhaps it befits a bishop, although it does not befit Augustine, that is, a poor man, born of the poor. Now people will say that I wear precious clothes, which I could not have had either in my father's house or in that secular profession of mine. It is not fitting: I ought to have such as I can give to my brother if he has none. Such as a presbyter can have, such as a deacon and subdeacon can decently have, such I want to accept: because I accept in common. If someone gives a better one, I sell it: because I usually do so, so that when the clothing cannot be common, the price of the clothing can be common; I sell it and distribute it to the poor. If it pleases him that I should have it, let him give such of which I am not ashamed. For I confess to you, I am ashamed of a precious garment: because it does not befit this profession, it does not befit this admonition, it does not befit these members, it does not befit these grey hairs. I also say this: if perchance in our house, in our society, someone is sick, or after illness, so that it is necessary for him to be refreshed before the hour of dinner: I do not forbid men or women religious to send what they see fit to send: however, no one will have lunch and dinner outside.

He decided that he who violated the vow of poverty should be struck from the list of clerics.

Behold, I say, you have heard, they hear. Whoever will wish to have something of their own and live from their own property, and act against these our precepts, it is little to say, will not remain with me, but will not be a cleric. For I had said, and I know I said, that if they did not want to adopt a communal life with me, I would not take away their clerical status; they might remain separate, live separately, as they could live to God. And yet I placed before their eyes how much evil it is to fall away from the purpose. For I preferred to have even the lame, rather than to mourn the dead. For whoever is a hypocrite, is dead. How then, for anyone who wished to remain outside and live from their own property, I would not take away their clerical status: thus now, since this communal life has pleased them, with God's favor, whoever should live with hypocrisy, whoever should be found having private property, I do not permit them to make a will from it, but I will erase them from the list of clerics. Let a thousand councils intercede against me, let them sail against me wherever they wish, let them be where they can: the Lord will help me, that where I am a bishop, they will not be a cleric. You have heard, they have heard. But I hope in our God and His mercy, that as cheerfully they have received this my arrangement, so purely and faithfully will they keep it.

What detractors say about Barnabas.

I said that the presbyters, my cohabitants, have nothing of their own, among whom is also presbyter Barnabas. But I also heard that certain things were thrown against him, above all that he bought a villa from my beloved and honorable son Eleusinus. This is false: he donated it to the monastery, he did not sell it. I am a witness. What more you seek, I do not know. I am a witness: he donated it, he did not sell it. But while it is not believed that he could have given it, he is believed to have sold it. Blessed is the man who did such a good deed, that it was not believed! Yet now believe, and cease to listen willingly to detractors. I have already said, I am a witness. It was also said about him that in the year of his administration he made debts through industry, so that while I want to pay the debts, I would give the Victorian estate to him who asked: as if he had said to me: To pay my debts, give me the Victorian estate for ten years. And this is also false. But there was a basis from which the rumor arose. He made debts to be paid back. They were partly paid back by us from what was possible. Something remained that was also owed to the monastery which God established through him. Since then it remained, we began to seek how to pay the debt. No one approached the leasing of that estate, except offering forty solidi as a rent. But we saw that the estate could give more, so that the debt would be paid back more quickly; and I entrusted to his faith that the brothers would not seek profits from the lease itself, but whatever the estate would yield would be assigned from the fruit itself to the debt. It is done in faith. The presbyter is ready for me to establish another, who would pay back to the brothers from the fruits. Let someone from your number be someone whom I may commit this, from the number of those who brought such things to us. For there are religious men among you, who grieved that he was reprehended by a false rumor, and yet believed it done. Therefore, let someone among them come to us, take the possession, distribute all the fruits faithfully at their prices, so that what is owed may be paid off more easily, and today the care of the presbyter withdraws from there. Also, the place itself, in which the monastery was established by my aforementioned honorable son Eleusinus, was given to the presbyter Barnabas before he was ordained presbyter: in that place he established the monastery. But yet because the place was given in his name, he changed the instruments, so that it may be possessed in the name of the monastery. Concerning the Victorian estate, I ask, I urge, I entreat that if anyone is religious, let him act in faith, and offer this work to the church, so that the debt may be paid off swiftly. But if no one from the laity is found, I will place another: he will no longer approach there. What do you want more? Let no one tear apart the servants of God, because it does not benefit those who tear apart. The reward of the servants of God indeed grows by false detractions, but so does the punishment of the detractors. For it is not without reason that it was said: Rejoice and be glad when they detain you, saying false things: because your reward is great in heaven. We do not want to have a great reward with your detriment. Let us have less there, and yet reign there with you.