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==Introduction==
=Introduction=


This page collects notes for commentary on Prudentius' ''Psychomachia'' by Marc Mastrangelo and Christopher Francese.
This page collects notes for commentary on Prudentius' ''Psychomachia'' by Marc Mastrangelo and Christopher Francese.
Line 5: Line 5:
We are looking for significant discussions of the virtues and vices in (more or less) contemporary sermons, esp. those virtues and vices dealt with by Prudentius. In addition it would be helpful to know to what extent Prudentius' choice of virtues and vices corresponds to those normally dealt with in sermons. The notes consists of a sentence or two description of what each sermon is about, then notes with the exact references to discussions of the virtues and vices that appear in the Psychomachia:
We are looking for significant discussions of the virtues and vices in (more or less) contemporary sermons, esp. those virtues and vices dealt with by Prudentius. In addition it would be helpful to know to what extent Prudentius' choice of virtues and vices corresponds to those normally dealt with in sermons. The notes consists of a sentence or two description of what each sermon is about, then notes with the exact references to discussions of the virtues and vices that appear in the Psychomachia:


  1. FIDES (as a virtue, personified, if possible)
1. FIDES (as a virtue, personified, if possible)
  2. VETERUM CULTURA DEORUM (i.e. IDOLATRIA)
2. VETERUM CULTURA DEORUM (i.e. IDOLATRIA)
  3. PUDICITIA
3. PUDICITIA
  4. LIBIDO
4. LIBIDO
  5. IRA
5. IRA
  6. HUMILITAS
6. HUMILITAS
  7. SUPERBIA
7. SUPERBIA
  8. SOBRIETAS
8. SOBRIETAS
  9. LUXURIA
9. LUXURIA
  10. OPERATIO
10. OPERATIO
  11. AVARITIA
11. AVARITIA


The content was created in the summer of 2008 by Lauren McGowan.
The content was created in the summer of 2008 by Lauren McGowan.


==Augustine, Sermons==
=Augustine, Sermons=


"Almost one-third of Augustine's surviving works consists of sermons—more than 1.5 million words, most of them taken down by shorthand scribes as he spoke extemporaneously. They cover a wide range. Many are simple expositions of scripture read aloud at a particular service according to church rules, but Augustine followed certain programs as well. There are sermons on all 150 Psalms, deliberately gathered by him in a separate collection, Enarrationes in Psalmos (392–418; Enarrations on the Psalms). These are perhaps his best work as a homilist, for he finds in the uplifting spiritual poetry of the Hebrews messages that he can apply consistently to his view of austere, hopeful, realistic Christianity; his ordinary congregation in Hippo would have drawn sustenance from them. At a higher intellectual level are his Tractatus in evangelium Iohannis CXXIV (413–418?; Tractates on the Gospel of John), amounting to a full commentary on the most philosophical of the Gospel texts. Other sermons range over much of scripture, but it is worth noting that Augustine had little to say about the prophets of the Old Testament, and what he did have to say about Paul appeared in his written works rather than in his public sermons." (Source: http://www.britannica.com/eb/article-24820/Saint-Augustine)
"Almost one-third of Augustine's surviving works consists of sermons—more than 1.5 million words, most of them taken down by shorthand scribes as he spoke extemporaneously. They cover a wide range. Many are simple expositions of scripture read aloud at a particular service according to church rules, but Augustine followed certain programs as well. There are sermons on all 150 Psalms, deliberately gathered by him in a separate collection, Enarrationes in Psalmos (392–418; Enarrations on the Psalms). These are perhaps his best work as a homilist, for he finds in the uplifting spiritual poetry of the Hebrews messages that he can apply consistently to his view of austere, hopeful, realistic Christianity; his ordinary congregation in Hippo would have drawn sustenance from them. At a higher intellectual level are his Tractatus in evangelium Iohannis CXXIV (413–418?; Tractates on the Gospel of John), amounting to a full commentary on the most philosophical of the Gospel texts. Other sermons range over much of scripture, but it is worth noting that Augustine had little to say about the prophets of the Old Testament, and what he did have to say about Paul appeared in his written works rather than in his public sermons." (Source: http://www.britannica.com/eb/article-24820/Saint-Augustine)


===Sermons on Christmas and Epiphany===
==Sermons on Christmas and Epiphany==
Sermons for Christmas and Epiphany, translated and commentated by Thomas Comerford Lawler. General remarks: The style of the sermons is rhetorical and formulaic: Augustine repeats his key points in almost identical language in each sermon. Augustine is speaking to a mixed audience of “true Christians” and others. His Christmas sermons focus on the paradoxes presented by the Incarnation: e.g. Christ was born of Mary and yet had created Mary; Christ was born a speechless infant, but was still the Word of God, Christ is born of the Father with no mother and born of a mother by no father. He often explains that Christ, becoming human, remained divine (perhaps an allusion to heretics who thought that Christ lost his divinity) and that Mary, giving birth, did not lose her virginity. The Epiphany sermons focus on the Gentile (Magi) reaction to Christ’s birth versus the Jewish reaction.
Sermons for Christmas and Epiphany, translated and commentated by Thomas Comerford Lawler. General remarks: The style of the sermons is rhetorical and formulaic: Augustine repeats his key points in almost identical language in each sermon. Augustine is speaking to a mixed audience of “true Christians” and others. His Christmas sermons focus on the paradoxes presented by the Incarnation: e.g. Christ was born of Mary and yet had created Mary; Christ was born a speechless infant, but was still the Word of God, Christ is born of the Father with no mother and born of a mother by no father. He often explains that Christ, becoming human, remained divine (perhaps an allusion to heretics who thought that Christ lost his divinity) and that Mary, giving birth, did not lose her virginity. The Epiphany sermons focus on the Gentile (Magi) reaction to Christ’s birth versus the Jewish reaction.


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Sermons are labeled by the number and title given in Lawler with the Benedictine number in parentheses. Mentions of virtues/vices (if any) are below the summary.
Sermons are labeled by the number and title given in Lawler with the Benedictine number in parentheses. Mentions of virtues/vices (if any) are below the summary.


1 (Ben. No. 51) Agreement of the Evangelists Matthew and Luke in the Lord’s Genealogy
===1 (Ben. No. 51) Agreement of the Evangelists Matthew and Luke in the Lord’s Genealogy===
Although discrepancies exist between Matthew and Luke’s genealogies for Christ, they are easily explained. Joseph is Christ’s father as all adoptive parents are fathers; chaste conjugal love is more important in a marriage than lust.
Although discrepancies exist between Matthew and Luke’s genealogies for Christ, they are easily explained. Joseph is Christ’s father as all adoptive parents are fathers; chaste conjugal love is more important in a marriage than lust.
Mary provides a model of humility (Sect. 18, pp. 44-45). It is chastity and conjugal love that makes a marriage, not lust (Sect. 21, pp. 48-49). Augustine condemns those who live to eat and praises those who eat to live: he references Elias’ food of water and bread (Kings 19:6-8) as a positive example.
Mary provides a model of humility (Sect. 18, pp. 44-45). It is chastity and conjugal love that makes a marriage, not lust (Sect. 21, pp. 48-49). Augustine condemns those who live to eat and praises those who eat to live: he references Elias’ food of water and bread (Kings 19:6-8) as a positive example.




2 (Ben. No. 184) The Birthday of our Lord Jesus Christ
===2 (Ben. No. 184) The Birthday of our Lord Jesus Christ===
The “wise and prudent” of the world are really foolish because they refuse to believe in the Virgin Birth and in Mary’s perpetual virginity. All should rejoice on Christmas.
The “wise and prudent” of the world are really foolish because they refuse to believe in the Virgin Birth and in Mary’s perpetual virginity. All should rejoice on Christmas.




3 (Ben. No. 185) Christmas
===3 (Ben. No. 185) Christmas===
With Christ’s birth, “truth is sprung out of the earth” (Ps. 84:12); Christ assumes sinful flesh to free man’s sinful flesh. God’s justification comes freely; we should glory in God alone, not in ourselves.
With Christ’s birth, “truth is sprung out of the earth” (Ps. 84:12); Christ assumes sinful flesh to free man’s sinful flesh. God’s justification comes freely; we should glory in God alone, not in ourselves.
4 (Ben. No. 186) Christmas
Being born of Mary, Christ became man but remained God; choosing to be man does not degrade his identity as God. Christ is both Son of God and Son of man; his birth around the solstice corresponds with his mission to bring light.
5 (Ben. No. 187) Christmas
Christ’s birth presents paradoxes, such as that he was God and became man without losing his divinity, but by assuming a temporal body in addition.
6 (Ben. No. 188) Christmas
It is impossible to praise God properly with human language; Christ, the Word, became speechless as an infant. Mary’s perpetual virginity is a model of the Church and her Spouse, Christ.
Christ’s assumption of a human form and willingness to become an infant provides a model of humility (Sect. 3, pp. 93-4).
7 (Ben. No. 189) Christmas
Christ is “truth sprung out of the earth” (Ps. 84:12) since he comes from Adam, who was made of earth. Christ was born of the Father without a mother and of a mother without a father; he is both outside of time and born in a specific time.
8 (Ben. No. 190) Christmas
Christ chose his own birthday; He has two birthdays, a timeless one and one in time, this second one redeemed everyone. Christ in the manger becomes food for the faithful; Christ’s lowly beginnings are a source of strength.
9 (Ben. No. 191) Christmas
Christ’s birth did not take away Mary’s virginity. The Church should imitate Mary in maintaining a spiritual virginity but also being motherly; however, only Mary was both mother and virgin.
10 (Ben. No. 192) Christmas
Christ, who made Mary, was born of Mary at the Incarnation. Virgins should especially rejoice at Christmas since Christ’s birth makes virginity fruitful; Christ’s birth was like a Bridegroom coming out of his bride chamber.
11 (Ben. No. 193) Christmas
The angels’ message at Christmas is fitting given Christ’s divine birth. Those who want to follow God’s law but are unable should ask for God’s help.
12 (Ben. No. 194) Christmas
Christ is Son of Father with no mother, son of mother with no father; he is eternal food for men and angels. Seeing God face to face satisfies men; until then men cannot understand the mystery of Christ’s birth.
13 (Ben. No. 195) Christmas
Christ’s births (eternal and temporal) are hard to describe, as Isaiah says “who shall declare His generation?” (Is. 53:8). Christ is born of a virgin and marries the Church, who is also a virgin and a mother.
14 (Ben. No. 196) Christmas
Christ has two births, divine and human; Christ was begotten by God and yet has no beginning. Elizabeth, Anna, and Mary testify to Christ as examples of lives in wedlock, widowhood, and virginity respectively; all are equal callings.
Mary, Anna, and Susanna (Lk 8:3) provide examples of chastity to follow (Sect. 2 pg. 132). Augustine warns against partaking in pagan rituals, such as bathing in the river, in celebrating January 1 (Sect. 4, pp. 133-4).
15 (Ben. No. 140) Christmas (?)
Christ has two births; only Christ is equal to God and can be “one with the Father.” Those who deny Christ’s equality with God commit sacrilege.
16 (Ben. No. 197) New Year’s Day: A Sermon against the Pagans
Gentiles, although they do not have the Law, are still able to find God in the order of the world. Those who deny God’s presence are proud since they change God’s magnitude into idols; we should be humble as Christ’s apostles, following Paul’s example.
Idolatry, especially of the Egyptians, is both a sin and God’s punishment for denying God’s power through one’s own pride. (Sect. 1, pp. 143-145) Simon (Magus) was proud because he wanted money in exchange for the gifts of the Holy Spirit (Acts 8:18); Paul, however, was humble and refused to be worshipped (1 Cor 1:13) (Sect. 3, p. 146). Augustine shows examples of people who exhibit virtues/vices, but does not personify virtues/vices.
17 (Ben. No. 198) New Year’s Day
Christians must be entirely separated from the Gentiles, not physically but by living a godly life. Love, hope, and charity distinguish Christians from Gentiles.
18 (Ben. No. 199) Epiphany
The Magi represent the Gentiles coming to adore Christ; their faith surpassed that of the Jewish leaders who sought to destroy Christ. The Magi were led to Christ by a star, but this does not condone astrology; Christ ordained the birth of the new star, it was not the star that ordained Christ’s life.
19 (Ben. No. 200) Epiphany
The Epiphany celebrates Christ’s Manifestation to the world as a humble infant; though he was lowly he inspired fear in Herod. The Magi, representative of Gentiles, were the first to recognize Christ as God, while the Jews were blind to his divine nature, even when Christ was older; Christ comes to unite Gentiles and Jews.
20 (Ben. No. 201) Epiphany
Angels brought the Jewish shepherds to Christ; the star brought the Gentile Magi. Although the Jews had the Scriptures and were awaiting their King, it was the Gentiles from the East (Magi) and West (Pilate) who first recognized Jesus as the King of the Jews.
21 (Ben. No. 202) Epiphany
Christ is the Cornerstone at which the Jewish shepherds and Gentile Magi come together. The Magi are the first fruits of the Gentiles; the Jews reveal Christ to the Gentiles with Scripture.
Scripture promises that Christ will receive the “spoils of Samaria” (Is. 8:4), i.e. idols and the idolatry of the people there. Christ will conquer these idols: he will “vanquish the kingdom of the devil throughout the world with a spiritual sword” (Sect. 2, p. 171). This is the first time in the sermons that Christ has “real” strength, not the strength he gained from his humility.
22 (Ben. No. 203) Epiphany
The Jews received Christ first through the shepherds, but Gentiles received Christ with more humility.
Throughout the Gospels, Gentiles are more humble than Jews: Augustine references the Magi (Mt. 2:11), the centurion (Mt. 8:5-10), and the Canaanite woman (Mt. 15:28). Their humility makes them more worthy; Augustine theorizes that they are perhaps more humble because they have more sins to atone for (Sect. 2, pp. 175-6).
23 (Ben. No. 204) Epiphany
Christ is the Cornerstone between the “wall” of Gentiles and of Jews. Some of those who built the “wall” are not part of it since they do not actually believe what they profess.

Revision as of 01:51, 22 October 2008

Introduction

This page collects notes for commentary on Prudentius' Psychomachia by Marc Mastrangelo and Christopher Francese.

We are looking for significant discussions of the virtues and vices in (more or less) contemporary sermons, esp. those virtues and vices dealt with by Prudentius. In addition it would be helpful to know to what extent Prudentius' choice of virtues and vices corresponds to those normally dealt with in sermons. The notes consists of a sentence or two description of what each sermon is about, then notes with the exact references to discussions of the virtues and vices that appear in the Psychomachia:

1. FIDES (as a virtue, personified, if possible) 2. VETERUM CULTURA DEORUM (i.e. IDOLATRIA) 3. PUDICITIA 4. LIBIDO 5. IRA 6. HUMILITAS 7. SUPERBIA 8. SOBRIETAS 9. LUXURIA 10. OPERATIO 11. AVARITIA

The content was created in the summer of 2008 by Lauren McGowan.

Augustine, Sermons

"Almost one-third of Augustine's surviving works consists of sermons—more than 1.5 million words, most of them taken down by shorthand scribes as he spoke extemporaneously. They cover a wide range. Many are simple expositions of scripture read aloud at a particular service according to church rules, but Augustine followed certain programs as well. There are sermons on all 150 Psalms, deliberately gathered by him in a separate collection, Enarrationes in Psalmos (392–418; Enarrations on the Psalms). These are perhaps his best work as a homilist, for he finds in the uplifting spiritual poetry of the Hebrews messages that he can apply consistently to his view of austere, hopeful, realistic Christianity; his ordinary congregation in Hippo would have drawn sustenance from them. At a higher intellectual level are his Tractatus in evangelium Iohannis CXXIV (413–418?; Tractates on the Gospel of John), amounting to a full commentary on the most philosophical of the Gospel texts. Other sermons range over much of scripture, but it is worth noting that Augustine had little to say about the prophets of the Old Testament, and what he did have to say about Paul appeared in his written works rather than in his public sermons." (Source: http://www.britannica.com/eb/article-24820/Saint-Augustine)

Sermons on Christmas and Epiphany

Sermons for Christmas and Epiphany, translated and commentated by Thomas Comerford Lawler. General remarks: The style of the sermons is rhetorical and formulaic: Augustine repeats his key points in almost identical language in each sermon. Augustine is speaking to a mixed audience of “true Christians” and others. His Christmas sermons focus on the paradoxes presented by the Incarnation: e.g. Christ was born of Mary and yet had created Mary; Christ was born a speechless infant, but was still the Word of God, Christ is born of the Father with no mother and born of a mother by no father. He often explains that Christ, becoming human, remained divine (perhaps an allusion to heretics who thought that Christ lost his divinity) and that Mary, giving birth, did not lose her virginity. The Epiphany sermons focus on the Gentile (Magi) reaction to Christ’s birth versus the Jewish reaction.

References to virtues/vices: The language of the Christmas sermons often pits chastity against lust; Mary, in her chaste marriage to Joseph, is the supreme example of chastity/virginity. Christ himself is a paragon of humility, exemplified by his desire to become a lowly, speechless infant even though he was the Creator of the universe. In the Epiphany sermons, Augustine frequently contrasts Christ’s (and the Christians’) humility with the pride of others: those who do not believe, Herod, etc. The New Year’s sermons address the pagan practices of idolatry and gluttony on Jan. 1 and advise the Christians against it. Virtues are not personified but are sometimes mentioned in conjunction with a specific example.

Sermons are labeled by the number and title given in Lawler with the Benedictine number in parentheses. Mentions of virtues/vices (if any) are below the summary.

1 (Ben. No. 51) Agreement of the Evangelists Matthew and Luke in the Lord’s Genealogy

Although discrepancies exist between Matthew and Luke’s genealogies for Christ, they are easily explained. Joseph is Christ’s father as all adoptive parents are fathers; chaste conjugal love is more important in a marriage than lust. Mary provides a model of humility (Sect. 18, pp. 44-45). It is chastity and conjugal love that makes a marriage, not lust (Sect. 21, pp. 48-49). Augustine condemns those who live to eat and praises those who eat to live: he references Elias’ food of water and bread (Kings 19:6-8) as a positive example.


2 (Ben. No. 184) The Birthday of our Lord Jesus Christ

The “wise and prudent” of the world are really foolish because they refuse to believe in the Virgin Birth and in Mary’s perpetual virginity. All should rejoice on Christmas.


3 (Ben. No. 185) Christmas

With Christ’s birth, “truth is sprung out of the earth” (Ps. 84:12); Christ assumes sinful flesh to free man’s sinful flesh. God’s justification comes freely; we should glory in God alone, not in ourselves.

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