{"augustine-sermo-caesariensis/1":{"o":"Alacritatem caritatis uestrae quanto gaudio suscipiamus agnoscitis. exultamus enim in domino deo nostro de quo apostolus ait: ipse est enim pax nostra, qui fecit utraque unum. agimus ergo eidem domino et saluatori nostro Iesu Christo gratias, qui praestitit nobis, ut, antequam habeamus fratris nostri Emeriti uoluntatem, iam cognouerimus quantum diligit unitatem. quae tamen principia deus uoluerit ut de ore ipsius audiremus accipite. mox ut ingressus est istam ecclesiam, illo loco stans ubi primum coepimus cum eo colloquium, inspirante domino, qui et cor instruit et linguam regit, ait nobis: non possum nolle quod uultis, sed possum uelle quod uolo. uidete quid promiserit qui se dixit non posse nolle quod uolumus. si enim non potest nolle quod uolumus, scit quid uelimus; hoc enim uolumus quod et uos uultis, hoc omnes uolumus quod uult deus. quid autem uelit dominus occultum non est. legitur enim testamentum eius qui nos sibi fecit coheredes; in eo recitatur: pacem meam do uobis, pacem meam relinquo uobis. siue ergo cito siue sero, non potest nolle quod uolumus. moras autem aliquas nobis facit secunda sententia: possum uelle quod uolo. sic enim dixit: non possum nolle quod uultis, sed possum uelle quod uolo. potest uelle quod uult, sed non potest nolle quod uolumus. illud enim quod se dicit posse uidemus. nam uult modo quod uult, ipsum autem quod modo uult non uult deus. quid enim modo uult? esse in dissensione a catholica ecclesia, esse adhuc in communione partis Donati, esse adhuc in schismate, esse adhuc inter illos qui dicunt: ego sum Pauli, ego uero Apollo, ego uero Cephae. sed hoc non uult deus, dum increpat apostolus: diuisus est Christus? potest ergo uelle quod uult, sed ad tempus, sed ad horam uerecundiae, non ad rationem sapientiae potest uelle quod uult. nam modo hoc est quod uult et potest uelle quod uult. sed quia non potest nolle quod uolumus, nolit ocius quod uult et faciat quod uolumus. non uos ergo permoueat, fratres, aliqua morula, dum quod uult uult, sed orate ut faciat quod promisit, ut non possit nolle quod uolumus. — et ab omnibus acclamatum est: aut hic aut nusquam. — qui corda uestra declarastis uocibus, adiuuate nos et orationibus. potens est dominus, qui praecipit unitatem, mutare in melius uoluntatem. quod autem acclamauit caritas uestra: aut hic aut nusquam, uocem in illum uestrae caritatis agnouimus et amamus. hoc etiam nos non nunc primum, sed semper cogitamus, semper optamus. idem est et animus, quod praecipue necessarium est, fratris et coepiscopi nostri, episcopi uestri Deuterii. olim nobis notus est animus eius. nobiscum preces de hac re domino fudit cum concilio, ubi hoc illis qui foris sunt promisimus et obtulimus. iam de hac re subscriptiones nostrae retinentur. numquam enim nos ita honorem nostrum fouemus, ut unitati inuideamus. minores simus honore, cum simus maiores dilectione. nouimus quemadmodum inuitanda sit infirmitas, ut perficiatur unitas.","t":"You know with what joy we receive the eagerness of your love. For we exult in the Lord our God, of whom the apostle says, “For he is our peace, who made both one.” So we give thanks to the same Lord and our Savior Jesus Christ, who has granted us that, before we have our brother Emeritus’s consent, we already know how much he loves unity. Hear what beginnings God willed that we should hear from his own mouth. As soon as he entered this church, standing in the place where we first began conversation with him, by the inspiration of the Lord, who both instructs the heart and rules the tongue, he said to us: “I cannot not want what you want, but I can want what I want.” See what he promised, who said he cannot not want what we want. For if he cannot not want what we want, he knows what we want; for we want what you want too; we all want this, what God wants. And what the Lord wants is not hidden. For the testament of him who made us his co-heirs is read; in it is recited: “My peace I give to you, my peace I leave to you.” So whether soon or late, he cannot not want what we want. But the second sentence causes us some delays: “I can want what I want.” For so he said: “I cannot not want what you want, but I can want what I want.” He can want what he wants, but he cannot not want what we want. For what he says he can do, we see. For he wants now what he wants; but what he now wants, God does not want. For what does he now want? To be in dissension from the Catholic Church, to be still in the communion of the party of Donatus, to be still in schism, to be still among those who say, “I am of Paul, and I of Apollos, and I of Cephas.” But God does not want this, as the apostle rebukes: “Is Christ divided?” So he can want what he wants, but for a time, but for the hour of embarrassment; not by the reasoning of wisdom can he want what he wants. For now this is what he wants, and he can want what he wants. But since he cannot not want what we want, let him quickly stop wanting what he wants and do what we want. So let some little delay not disturb you, brothers, while he wants what he wants; but pray that he may do what he promised, so that he cannot not want what we want. (And all acclaimed: “Either here or nowhere!”) You who have declared your hearts with your voices, help us with your prayers too. The Lord, who commands unity, is able to change the will for the better. And as for what your love acclaimed, “Either here or nowhere,” we recognize and love the voice of your love toward him. This we too think and wish, not now for the first time but always. The same is also the mind, which is especially necessary, of our brother and fellow bishop, your bishop Deuterius. His mind has long been known to us. With us he poured out prayers to the Lord on this matter with the council, in which we promised and offered this to those outside. Our signatures on this matter are already kept on record. For we never cherish our honor so as to begrudge unity. Let us be less in honor, so long as we are greater in love. We know how weakness must be invited so that unity may be perfected.","f":"Augustine, <i>Caes.</i> 1 (CSEL 53:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/1)."},"augustine-sermo-caesariensis/2":{"o":"Nec ideo dicimus haec, fratres, quasi illi, qui sub schismate remanserint, aliquam spem habeant ad dominum. multi enim disputant parum intellegentes quid loquantur et dicunt: si schismatici sunt, si haeretici sunt, quare sic illos suscipiunt? audite, fratres mei. si (sic) eos susciperemus, iam istum susciperemus fratrem nostrum Emeritum, siue bonum siue malum, tamen fratrem. quod ideo dico, quia et ipse nouit per prophetam nobis dictum esse quod illis etiam in collatione diximus: dicite fratres nostri estis his qui uos oderunt. oderunt nos, credimus finiendum esse quod odiunt: tamen quamdiu odit frater audit. donec finiatur odium, erit nomen in testimonium. non ergo sic illos suscipimus ut sunt — absit a nobis; nam haeretici sunt —, suscipimus autem catholicos: mutantur, suscipiuntur. sed propter malum quod habent non in eis possumus persequi bona quae agnoscimus. malum enim dissensionis, schismatis, haeresis malum suum habent, bona uero quae in illis agnoscimus non sunt sua. domini nostri habent bona, ecclesiae habent bona. baptismus non est ipsorum, sed Christi. inuocatio nominis dei super caput ipsorum, quando ordinantur episcopi, inuocatio illa dei est, non Donati. non eum suscipio episcopum, si, quando est ordinatus, super caput eius Donatus est inuocatus. in errante et deserente milite crimen est desertoris, character autem non est desertoris, sed imperatoris. sed frater noster non deseruit, ubi adhuc numquam fuit, siquidem in illo desertoris error est natus, quando est a desertore signatus. qui primo schisma fecit, qui se ab ecclesia catholica separauit, cum his quos secum traxit desertor fuit. ceteri a desertoribus signati sunt, non tamen signo desertoris, sed signo imperatoris; non enim desertor characterem suum fixit. quid est quod dico: desertor characterem suum non fixit? Donatus non baptizauit in nomine Donati. nam si Donatus, quando schisma fecit, in nomine Donati baptizaret, desertoris characterem infigeret. ego quando uocarem ad unitatem, si inuenirem desertoris characterem, exterminarem delerem abolerem abicerem non approbarem respuerem anathemarem damnarem. nunc uero ipse desertor characterem fixit imperatoris sui. deus et dominus noster Iesus Christus quaerit desertorem, delet erroris crimen, sed non exterminat suum characterem. ego quando uenio ad fratrem meum et colligo errantem fratrem meum, attendo fidem in nomine patris et filii et spiritus sancti. iste est character imperatoris mei. de isto charactere militibus suis uel potius comitibus suis, ut hunc inprimerent eis, quos congregabant castris eius, praecepit dicens: ite, baptizate omnes gentes in nomine patris et filii et spiritus sancti. istum characterem a domino dictum omnibus credentibus inprimendum quia nouerat Paulus, expauescit ad eos qui uolebant esse Pauli et dicit eis: numquid Paulus pro uobis crucifixus est? quid uultis esse mei et non magis domini mei? quid uultis esse mei et non potius cuius ego sum? agnoscite, aduertite characterem uestrum: numquid in nomine Pauli baptizati estis? sic ergo eos colligimus, ut non sibi blandiantur illi quos non colligimus. et ipsi colligantur, non inflentur; ueniant, suscipientur. non in eis odimus quod dei est, non odimus et ipsos, quia dei sunt et quod habent dei est. dei sunt, quia homines sunt et omnis homo creatura dei est; dei est quod habent nomen patris et filii et spiritus sancti: baptismus trinitatis dei est, dei est euangelium quod habent, dei est fides quam habent.","t":"Nor do we say these things, brothers, as though those who remain in schism had any hope with the Lord. For many argue, understanding little what they say, and they say: “If they are schismatics, if they are heretics, why are they received like this?” Listen, my brothers. If we received them as they are, we would already be receiving this brother of ours, Emeritus, whether good or bad, yet a brother. I say this because he too knows that it was said to us through the prophet, as we also told them at the conference: “Say, You are our brothers, to those who hate you.” They hate us; we believe that what they hate must be ended; yet as long as he hates, he hears himself called brother. Until the hatred ends, the name will stand as a testimony. So we do not receive them as they are (far be it from us; for they are heretics); but we receive them as Catholics: they are changed, and are received. But because of the evil they have, we cannot persecute in them the good things we recognize. For the evil of dissension, of schism, of heresy, they have as their own evil; but the good things we recognize in them are not their own. They have our Lord’s good things; they have the church’s good things. Baptism is not theirs but Christ’s. The invocation of the name of God over their heads, when bishops are ordained, is the invocation of God, not of Donatus. I would not receive him as a bishop if, when he was ordained, Donatus had been invoked over his head. In a straying and deserting soldier the crime is the deserter’s, but the mark is not the deserter’s but the emperor’s. But our brother did not desert, since he was never yet where he could; for in him the error of the deserter was born when he was marked by a deserter. The one who first made the schism, who separated himself from the Catholic Church, with those he drew with him, was a deserter. The others were marked by deserters, yet not with the deserter’s sign, but with the emperor’s sign; for the deserter did not fix his own mark. What do I mean by saying the deserter did not fix his own mark? Donatus did not baptize in the name of Donatus. For if Donatus, when he made the schism, had baptized in the name of Donatus, he would have impressed the deserter’s mark. When I called him to unity, if I found the deserter’s mark, I would eliminate it, delete it, abolish it, throw it away, not approve it, reject it, anathematize it, condemn it. But as it is, the deserter himself fixed the mark of his emperor. Our God and Lord Jesus Christ seeks the deserter, deletes the crime of error, but does not eliminate his own mark. When I come to my brother and gather my straying brother, I look to the faith in the name of the Father and of the Son and of the Holy Spirit. This is the mark of my emperor. About this mark he commanded his soldiers, or rather his companions, to impress it on those whom they gathered into his camp, saying: “Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit.” Because Paul knew that this mark, spoken by the Lord, was to be impressed on all believers, he takes fright at those who wanted to be Paul’s and says to them: “Was Paul crucified for you?” Why do you want to be mine and not rather my Lord’s? Why do you want to be mine and not rather his whose I am? Recognize, notice your mark: “Were you baptized in the name of Paul?” So we gather them in such a way that those we do not gather may not flatter themselves. Let them too be gathered, not puffed up; let them come, they will be received. We do not hate in them what is God’s; nor do we hate them, because they are God’s, and what they have is God’s. They are God’s because they are human, and every human is God’s creature; what they have, the name of the Father and of the Son and of the Holy Spirit, is God’s; the baptism of the Trinity is God’s; the gospel they have is God’s; the faith they have is God’s.","f":"Augustine, <i>Caes.</i> 2 (CSEL 53:168–170; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/2)."},"augustine-sermo-caesariensis/3":{"o":"Et quid non habent, ait mihi aliquis, qui haec habent? tu dicis: habent baptismum Christi? dico. tu dicis: habent fidem Christi? dico. si ergo haec habent, quid non habent? quid est baptismus? sacramentum. audi apostolum: si sciero omnia sacramenta. multum est scire omnia dei sacramenta; quantacumque sciamus sacramenta, quis nouit dei omnia sacramenta? quid ait apostolus? si sciero omnia sacramenta, si habeam omnem prophetiam, adde adhuc: et omnem scientiam. (sed de fide dixeras). audi adhuc: si habeam omnem fidem. difficile est habere omnem fidem, quomodo difficile est noscere omnia sacramenta. et quid est quod dicit: (omnem) ita ut montes transferam, caritatem autem non habeam, nihil sum? intendite, fratres, intendite, obsecro uos, apostoli uocem et uidete, quare cum tantis laboribus et periculis fratres nostros quaeramus. caritas eos quaerit de cordibus nostris. propter fratres meos et propinquos meos, dicit psalmus, loquebar pacem de te, ad sanctam Hierusalem loquens. uidete ergo, fratres mei, quid dixit apostolus: si habuero omnia sacramenta, omnem scientiam, prophetiam, fidem — qualem fidem? — ita ut montes transferam, caritatem autem non habeam, nihil sum. non dixit: illa omnia nihil sunt, sed: si caritatem non habeam, nihil sum. quis enim demens diceret: nihil sunt dei sacramenta? quis demens diceret: nihil est prophetia, nihil scientia, nihil fides? non illa nihil sunt, sed cum illa magna sint, ego magna habens si caritatem non habeam, nihil sum. magna illa sunt et magna habeo et nihil sum, si caritatem non habeo, per quam mihi prosunt quae magna sunt. si enim non habeo caritatem, illa inesse possunt, prodesse non possunt.","t":"“And what do they not have,” someone says to me, “who have these things? You say, ‘They have the baptism of Christ’?” I say it. “You say, ‘They have the faith of Christ’?” I say it. “If, then, they have these, what do they not have?” What is baptism? A sacrament. Hear the apostle: “If I know all sacraments.” It is much to know all the sacraments of God; however many sacraments we know, who knows all the sacraments of God? What does the apostle say? “If I know all sacraments, if I have all prophecy”; add further, “and all knowledge.” (“But you had spoken of faith.”) Hear further: “if I have all faith.” It is hard to have all faith, as it is hard to know all sacraments. And what is it that he says, “all faith, so that I move mountains, but have not love, I am nothing”? Attend, brothers, attend, I beg you, to the apostle’s voice, and see why we seek our brothers with such labors and dangers. Love seeks them from our hearts. “For the sake of my brothers and my neighbors,” says the psalm, “I spoke peace concerning you,” speaking to holy Jerusalem. See, then, my brothers, what the apostle said: “If I have all sacraments, all knowledge, prophecy, faith” (what kind of faith?) “so that I move mountains, but have not love, I am nothing.” He did not say, “All those things are nothing,” but, “If I have not love, I am nothing.” For what madman would say, “The sacraments of God are nothing”? What madman would say, “Prophecy is nothing, knowledge is nothing, faith is nothing”? Those things are not nothing; but though they are great, I, having great things, if I have not love, am nothing. Those things are great, and I have great things, and I am nothing if I have not love, through which the great things profit me. For if I do not have love, they can be in me, but they cannot profit me.","f":"Augustine, <i>Caes.</i> 3 (CSEL 53:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/3)."},"augustine-sermo-caesariensis/4":{"o":"Attende ergo, frater, attende, obsecro te. dicis mihi: quid me quaeris? respondeo: quia frater meus es. respondes mihi et dicis: si perii, quid me quaeris? et ego respondeo: si non perisses, non quaererem. quid me quaeris? dicis mihi: si perii, quid me quaeris? cum ego respondeam: quaero quia peristi. et quare quaero, quo fructu quaero? ut aliquando dicatur mihi: frater tuus mortuus erat et reuixit, perierat et inuentus est. respondes et dicis mihi: sed habeo sacramentum. habes, agnosco; propter hoc te quaero. magnam causam addidisti, quare diligentius te quaeram. ouis es enim de grege domini mei, cum signo errasti; ideo quaero magis, quia ipsum signum habes. quare unam ecclesiam non possidemus? unum signum habemus; quare in uno ouili non sumus? ideo te quaero, ut hoc sacramentum sit tibi in salutis adiutorium, non in damnationis testimonium. nescis quia desertor de charactere damnatur, de quo militans honoratur? ideo te quaero, ut non pereas cum signo. salutis enim signum est, si habeas salutem, si habeas caritatem. hoc enim signum salutis extra tibi inesse potest, prodesse non potest. ueni, ut prosit tibi quod habebas, non ut accipias quod habebas, sed ut prodesse tibi incipiat quod habebas et accipias quod non habebas. habebas enim signum pacis, ipsam pacem non habebas. in domo illa, id est in te, discordia habitabat et in limine titulos pacis figebat. agnosco titulos, sed quaero habitantem. lego titulum pacis: baptismus in nomine patris et filii et spiritus sancti. titulus pacis est, lego; quis habitet, quaero. fratrem meum attendo, titulum pacis agnosco. ipsum et ego habeo, intrare uolo. quid est intrare uolo? fratrem me accipe, ut simul oremus patrem. non tecum oro. tituli pacis sunt, et mihi discordia contradicit? plane laborabo adiuuante domino eicere discordiam male possidentem et introducere pacem tamquam legitimum possessorem. cum ergo discordiam excludo, pacem introduco, titulos pacis quare depono? dico plane domino meo: o Christe, qui es pax nostra, qui fecisti utraque unum. fac nos unum, ut recte cantemus: ecce quam bonum et quam iucundum habitare fratres in unum. introduc concordiam, pelle discordiam; introduc te ipsum in titulos tuos. tu mane, non alter possideat et de titulis tuis fallat. tu muta istum contradictorem, qui una hora in cruce mutasti latronem.","t":"Attend, then, brother, attend, I beg you. You say to me, “Why do you seek me?” I answer: “Because you are my brother.” You answer me and say, “If I have perished, why do you seek me?” And I answer: “If you had not perished, I would not be seeking you.” “Why do you seek me?” you say to me; “if I have perished, why do you seek me?”, when I answer, “I seek you because you have perished.” And why do I seek, with what fruit do I seek? So that one day it may be said to me: “Your brother was dead and has come to life; he was lost and is found.” You answer and say to me: “But I have the sacrament.” You have it, I acknowledge; that is why I seek you. You have added a great reason why I should seek you more carefully. For you are a sheep of my Lord’s flock; you strayed with the mark; therefore I seek you all the more, because you have that very mark. Why do we not possess one church? We have one sign; why are we not in one fold? I seek you so that this sacrament may be to you a help to salvation, not a testimony to condemnation. Do you not know that the deserter is condemned by the mark by which the serving soldier is honored? I seek you so that you may not perish with the sign. For it is the sign of salvation if you have salvation, if you have love. For outside, this sign of salvation can be in you, but cannot profit you. Come, so that what you had may profit you; not so that you may receive what you had, but so that what you had may begin to profit you, and you may receive what you did not have. For you had the sign of peace; peace itself you did not have. In that house, that is, in you, discord was living, and fixing on the threshold the inscriptions of peace. I recognize the inscriptions, but I seek the inhabitant. I read the inscription of peace: baptism in the name of the Father and of the Son and of the Holy Spirit. It is the inscription of peace, I read it; who lives there, I ask. I look at my brother; I recognize the inscription of peace. I have it too; I want to enter. What does “I want to enter” mean? Accept me as a brother, so that we may pray to the Father together. “I do not pray with you.” There are inscriptions of peace, and discord contradicts me? Plainly I will labor, with the Lord’s help, to throw out discord, the wrongful possessor, and bring in peace as the lawful possessor. So when I shut out discord and bring in peace, why should I take down the inscriptions of peace? I say plainly to my Lord: O Christ, who are our peace, who made both one, make us one, so that we may rightly sing: “See how good and how pleasant it is for brothers to dwell in unity.” Bring in concord, drive out discord; bring yourself into your own inscriptions. You remain; let no other possess them and deceive by your inscriptions. Change this contradictor, you who in one hour on the cross changed a robber.","f":"Augustine, <i>Caes.</i> 4 (CSEL 53:171–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/4)."},"augustine-sermo-caesariensis/5":{"o":"Et certe uideamus quid habes. habeo, inquis, sacramentum, habeo baptismum. si dicam tibi proba, ostendis mihi quid acceperis, dicis quid confessus fueris, dicis quid teneas. agnosco, non muto, non exsufflo; absit ut, cum quaero salutem desertoris, faciam iniuriam imperatori. ergo probasti mihi quod habeas sacramentum; exponendo sacramentum probasti mihi te habere fidem. proba mihi quod habeas caritatem: tene unitatem. nolo mihi dicas habeo caritatem: proba. unum patrem habemus: simul oremus. quid tu dicis, quando oras, rogo te? pater noster qui es in caelis. deo gratias. secundum magisterium domini nostri addidisti: qui es in caelis. singulos enim patres habebamus in terris, unum inuenimus simul in caelis. pater noster qui es in caelis: ipsum inuocas patrem. pater noster unam coniugem habere uoluit. qui ergo adoramus unum patrem, quare non agnoscimus unam matrem? si natum te dicis de alia, et de sinu alieno ipsa te peperit. quod dixi, non omnes intellegere potuistis. nouimus per legitimas coniuges factum esse, ut etiam, qui non de legitimis coniugibus nascerentur, in eadem hereditate sociarentur. hoc uoluntas coniugis fecit. nam Ismahel exheredatus est. ipsum Sara pepererat, etsi de utero alieno. Sara pepererat utero alieno, uoto suo. ipsa enim dixit: uolo enim de ista mihi filios facias, et ideo fecit Abraham. uxor enim non habet potestatem corporis sui, sed uir; similiter uir non habet potestatem corporis sui, sed mulier. nam filius esset, si non superbisset; superbus est exheredatus Ismahel. erexit enim ancilla ceruicem, ut diceretur: eice ancillam et filium eius; non enim heres erit filius ancillae cum filio meo Isaac. nam uis nosse quid ualeat pax, quid ualeat concordia, quid ualeat humilitas, et quid impediat superbia? Ismahelem exheredauit, filios autem ancillarum de Iacob, quia et illi ut nascerentur coniugia iusta uoluerunt, filios ergo ancillarum de Iacob nouimus in unam hereditatem aduocatos. simul numerati sunt omnes patriarchae duodecim; nullum ab altero uteri diuersitas separauit, quia omnes caritas sociauit. quid interest ergo ubi baptismum acceperis? baptismus meus est, dicit tibi Sara, baptismus meus est, dicit tibi Rachel. noli superbire, ueni ad hereditatem, maxime quia ipsa hereditas non est illa terra quae data est filiis Iacob. filiis Israel data est terra; quanto a pluribus possidebatur, tanto plus angustabatur. hereditas nostra pax uocatur; testamentum lego: pacem meam do uobis, pacem meam relinquo uobis. simul teneamus quod diuidi non potest. non eam angustat numerosus possessor, quanticumque uenerint, sicut promissum est: sic erit semen tuum tamquam stellae caeli et sicut arena quae est ad labium maris. in semine tuo benedicentur omnes gentes. et uidi, inquit in Apocalypsi, multos in stolis albis et habentes palmas, quos numerare nemo potest, uenientes ex omnibus gentibus. ueniant, pacem teneant. angusta non fit nostra possessio; angustias non facit nisi sola dissensio. ecce, fratres mei, ut angustias adhuc patiamur, dissensio facit fratris nostri: consentiat in pace, et facta est latitudo.","t":"And certainly let us see what you have. “I have,” you say, “the sacrament; I have baptism.” If I say to you, “Prove it,” you show me what you received; you say what you confessed, you say what you hold. I acknowledge it, I do not change it, I do not blow on it in exorcism; far be it that, while I seek the salvation of the deserter, I should do injury to the emperor. So you have proved to me that you have the sacrament; by expounding the sacrament you have proved to me that you have faith. Prove to me that you have love: hold unity. I do not want you to say to me, “I have love”: prove it. We have one Father: let us pray together. What do you say, I ask you, when you pray? “Our Father who are in heaven.” Thanks be to God. According to the teaching of our Lord you added, “who are in heaven.” For we each had our own fathers on earth; we have found one together in heaven. “Our Father who are in heaven”: you call on the Father himself. Our Father willed to have one spouse. We who worship one Father, why do we not recognize one mother? If you say you were born of another, she bore you even from another’s womb. Not all of you could understand what I said. We know that it came about through lawful wives that even those not born of lawful wives were joined in the same inheritance. The will of the wife did this. For Ishmael was disinherited. Sarah had borne him, though from another’s womb. Sarah had borne him in another’s womb, by her own wish. For she herself said, “For I want you to make children for me from her,” and therefore Abraham did it. For the wife does not have authority over her own body, but the husband; likewise the husband does not have authority over his own body, but the wife. For he would have been a son if he had not been proud; Ishmael was disinherited for his pride. For the handmaid raised her neck, so that it was said: “Cast out the handmaid and her son; for the son of the handmaid will not be heir with my son Isaac.” For do you want to know what peace is worth, what concord is worth, what humility is worth, and what pride hinders? It disinherited Ishmael; but the sons of the handmaids by Jacob, since for them too the lawful wives willed that they be born, the sons of the handmaids by Jacob, we know, were called to one inheritance. All twelve patriarchs were counted together; no difference of womb separated one from another, because love joined them all. What does it matter, then, where you received baptism? “The baptism is mine,” says Sarah to you; “the baptism is mine,” says Rachel to you. Do not be proud; come to the inheritance, especially since that inheritance is not the land given to the sons of Jacob. The land was given to the sons of Israel; the more it was possessed by many, the more cramped it became. Our inheritance is called peace; I read the testament: “My peace I give to you, my peace I leave to you.” Let us hold together what cannot be divided. A numerous possessor does not cramp it, however many may come, as was promised: “So shall your seed be as the stars of heaven and as the sand on the shore of the sea. In your seed all nations will be blessed.” “And I saw,” he says in the Apocalypse, “many in white robes and holding palms, whom no one can number, coming from all nations.” Let them come, let them hold peace. Our possession does not become cramped; nothing makes it cramped but dissension alone. See, my brothers, that we still suffer cramping is caused by our brother’s dissension: let him agree in peace, and there is room.","f":"Augustine, <i>Caes.</i> 5 (CSEL 53:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/5)."},"augustine-sermo-caesariensis/6":{"o":"Sed quid faciamus, nisi fraternam infirmitatem feramus et non deficiamus? sudor iste meus credimus quod erit fructuosus. dominus deus noster, qui uoluit ut ueniremus ad uos, qui iussit ut eum quaereremus, qui fecit ut eum interim facie tenus inueniremus, adiutos orationibus uestris faciet nos inuenire cor eius, laetari de concordia eius, gratias agere deo de salute eius, quam non potest habere nisi in ecclesia catholica. extra catholicam ecclesiam totum potest praeter salutem: potest habere honorem, potest habere sacramenta, potest cantare alleluia, potest respondere amen, potest euangelium tenere, potest in nomine patris et filii et spiritus sancti fidem habere et praedicare, sed nusquam nisi in ecclesia catholica salutem poterit inuenire. transeunt enim omnia ista, fratres mei. modo putat quia magnus erit apud suos, si non consenserit et dictus fuerit martyr partis Donati. absit! tollatur in nomine domini de corde eius iste typhus. nouit et ipse, legit et ipse: si tradidero corpus meum ut ardeam, caritatem autem non habeam, nihil mihi prodest. ego non dico: si aliquas iniurias quasi iactet se passum esse pro parte Donati aut aliqua damna terrena, nihil ei prodest. ego plus dico: si patiatur foris inimicum Christi, non catholicum fratrem suum quaerentem salutem eius, sed inimicum Christi si foras patiatur et dicat ei foras ab ecclesia Christi inimicus Christi: pone thus idolis, adora deos meos, et non adorans occidatur ab inimico Christi, sanguinem fundere potest, coronam accipere non potest.","t":"But what are we to do, except bear our brother’s weakness and not grow weary? We believe that this sweat of mine will be fruitful. The Lord our God, who willed that we come to you, who commanded us to seek him, who brought it about that for now we found him face to face, will, helped by your prayers, make us find his heart, rejoice over his concord, give thanks to God for his salvation, which he cannot have except in the Catholic Church. Outside the Catholic Church one can have everything except salvation: one can have honor, can have sacraments, can sing alleluia, can answer amen, can hold the gospel, can have and preach faith in the name of the Father and of the Son and of the Holy Spirit; but nowhere except in the Catholic Church will one be able to find salvation. For all these things pass away, my brothers. Now he thinks he will be great among his own if he does not agree and is called a martyr of the party of Donatus. Far be it! In the name of the Lord let this vanity be taken from his heart. He knows it too, he reads it too: “If I give my body to be burned, but have not love, it profits me nothing.” I do not say: if he boasts of having suffered some injuries for the party of Donatus, or some earthly losses, it profits him nothing. I say more: if outside he suffers an enemy of Christ, not his Catholic brother seeking his salvation, but if outside he suffers an enemy of Christ, and outside the church of Christ the enemy of Christ says to him, “Offer incense to idols, worship my gods,” and, not worshiping, he is killed by the enemy of Christ, he can shed his blood, he cannot receive the crown.","f":"Augustine, <i>Caes.</i> 6 (CSEL 53:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/6)."},"augustine-sermo-caesariensis/7":{"o":"Ipsi nouerunt, quando in collatione nostra fuerunt quam Carthagine habuimus, quomodo confessi sunt, quia parentes eorum fecerunt persecutionem Caeciliano episcopo. tunc a catholica discordantes schisma fecerunt. persecuti sunt illum parentes ipsorum, id est primi qui fecerunt partem Donati persecuti sunt Caecilianum. perduxerunt illum persequendo usque ad iudicium imperatoris, miserunt crimina ipsius imperatori, quae uera non existebant. iussit audiri causam imperator. audita est apud episcopos, falsa illa crimina inuenta sunt, absolutus est Caecilianus. nec illi a persequendo destiterunt, sed imperatorem saepe interpellauerunt, ubi postea iudicem causae constituerunt et ipse inter partes audiuit et cognouit. cognouit imperator, innocentem Caecilianum iudicauit. et cum hoc obiceremus, contenderunt nobiscum et dixerunt, quia Caecilianum damnarit imperator in exilium. quod falsum est. sed tamen uidete quid dixerunt, quia persequentibus maioribus suis adductus est ad imperatorem Caecilianus et missus in exilium. gesta legimus, prosecutiones ipsius sunt, manus ipsius tenentur subscribentis uerbis suis. intendite, obsecro uos, diiudicate modo causam nostram. certe persecuti sunt maiores sui Caecilianum, certe ad imperatorem perduxerunt, certe ut damnaretur fecerunt. nolo dicere quia non est damnatus, nolo dicere quia innocens est pronuntiatus, sed hoc sit quod dicunt. quando eum persequebantur, quando damnari fecerunt, tunc quid erat Caecilianus? quando persecutionem patiebatur a maioribus istorum, quid erat? dicatur mihi: quid erat? christianus erat? catholicus erat? aut quid erat? non dicunt non erat catholicus, sed criminosus. possunt ergo pati persecutionem a sanctis homines criminosi. prorsus hoc accipiamus: criminosus erat Caecilianus qui persecutionem patiebatur. sic enim non dico (mentiebantur>, sed fallebantur, ut et nos illis consentiamus: criminosus erat. qui faciebant quid erant? quod uis elige. si iniqui erant, desere iniquos, ueni ad nos; si autem sancti erant, potest ergo fieri ut sancti persequantur iniustum. noli nobis irasci, si persequimur, noli dicere: iniusti estis qui persequimini. iam enim ostendistis, quia fieri potest ut et iusti persequantur iniustum. fieri potest aut non potest? unum de duobus dicatur mihi. si fieri non potest, quare uestri persecuti sunt Caecilianum? si autem fieri potest, quid miraris? quid laudas poenam et non ostendis causam? beati, ait dominus, qui persecutionem patiuntur. adde: propter iustitiam, et separasti latrones, separasti maleficos, separasti adulteros, separasti impios, separasti sacrilegos, separasti haereticos. tales persecutionem patiuntur, sed non propter iustitiam.","t":"They themselves know, since they were at our conference which we held at Carthage, how they confessed that their forebears persecuted Bishop Caecilian. Then, disagreeing with the Catholic Church, they made the schism. Their forebears persecuted him; that is, the first men who made the party of Donatus persecuted Caecilian. By persecuting him they brought him to the emperor’s judgment; they sent his crimes to the emperor, which did not exist in truth. The emperor ordered the case heard. It was heard before bishops; those crimes were found false; Caecilian was acquitted. Nor did they stop persecuting, but often petitioned the emperor, whereupon he afterward appointed a judge of the case, and he himself heard and examined it between the parties. The emperor examined it and judged Caecilian innocent. And when we charged this against them, they contended with us and said that the emperor had condemned Caecilian to exile. This is false. But still see what they said: that at the instance of their forebears’ persecution Caecilian was brought before the emperor and sent into exile. We read the minutes; the statements are his, his hand is held signing his words. Attend, I beg you; judge our case now. Certainly their forebears persecuted Caecilian; certainly they brought him to the emperor; certainly they had him condemned. I will not say that he was not condemned; I will not say that he was pronounced innocent; but let it be what they say. When they were persecuting him, when they had him condemned, what was Caecilian then? When he was suffering persecution from these men’s forebears, what was he? Let me be told: what was he? Was he a Christian? Was he a Catholic? Or what was he? They do not say he was not a Catholic, but a criminal. So criminal men can suffer persecution from holy men. Let us grant it entirely: Caecilian, who was suffering persecution, was a criminal. For so I do not say they were lying but were mistaken, so that we agree with them: he was a criminal. Those who were doing it, what were they? Choose what you will. If they were wicked, abandon the wicked, come to us; but if they were holy, then it can happen that holy men persecute an unjust man. Do not be angry with us if we persecute; do not say, “You who persecute are unjust.” For you have already shown that it can happen that the just persecute the unjust. Can it happen or can it not? Let one of the two be told me. If it cannot happen, why did your people persecute Caecilian? But if it can happen, why are you surprised? Why do you praise the punishment and not show the cause? “Blessed,” says the Lord, “are those who suffer persecution.” Add “for righteousness’ sake,” and you have separated robbers, separated evildoers, separated adulterers, separated the impious, separated the sacrilegious, separated heretics. Such people suffer persecution, but not for righteousness’ sake.","f":"Augustine, <i>Caes.</i> 7 (CSEL 53:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/7)."},"augustine-sermo-caesariensis/8":{"o":"Et tamen qualem persecutionem patitur frater noster, qui adductus est ad nos? ipsa est persecutio gloriosior; de illa prorsus profiteor. reprehendat qui uult: talem persecutionem profiteor. psalmum lego: detrahentem proximo suo occulte, hunc persequebar. si recte persequor occulte proximo detrahentem, non rectius persequor dei ecclesiam publice blasphemantem, quando dicit non est ipsa, quando dicit nostra est quae in parte est, quando dicit illa meretrix est? ergo blasphemantem ecclesiam non persequar? persequar plane, quia membrum sum ecclesiae, persequar plane, quia filius sum ecclesiae. ipsius uoce ecclesiae utor, ipsa ecclesia per me dicit in psalmo: persequar inimicos meos et comprehendam illos, et non conuertar donec deficiant. deficiant in malo, proficiant in bonum. fratres, ne putetis aliquid nouum factum esse fratri nostro. pars Donati quando praeualebat Constantinae, laicum nostrum catechumenum natum de parentibus catholicis Petilianus tenuit, uim fecit nolenti, scrutatus est fugientem, inuenit latentem, extraxit pauentem, baptizauit trementem, ordinauit nolentem. ecce qualem uiolentiam fecit in nostro! rapuit ille ad mortem: nos non trahimus ad salutem?","t":"And yet what kind of persecution does our brother suffer, who has been brought to us? It is a more glorious persecution; I openly profess it. Let anyone who wishes find fault: I profess such a persecution. I read the psalm: “Whoever slanders his neighbor in secret, him I persecuted.” If I rightly persecute one who slanders his neighbor in secret, do I not more rightly persecute one who publicly blasphemes the church of God, when he says, “It is not she,” when he says, “Ours is she who is in a part,” when he says, “That one is a harlot”? Shall I not, then, persecute one who blasphemes the church? I will plainly persecute, because I am a member of the church; I will plainly persecute, because I am a son of the church. I use the voice of the church herself; the church herself says through me in the psalm: “I will persecute my enemies and overtake them, and I will not turn back until they fail.” Let them fail in evil, let them advance in good. Brothers, do not think that anything new has been done to our brother. When the party of Donatus was dominant at Constantina, Petilian seized a layman of ours, a catechumen born of Catholic parents: he did violence to him against his will, searched him out as he fled, found him hiding, dragged him out trembling, baptized him shaking, ordained him unwilling. See what violence he did to one of ours! He seized him for death: shall we not draw men to salvation?","f":"Augustine, <i>Caes.</i> 8 (CSEL 53:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/8)."},"augustine-sermo-caesariensis/9":{"o":"Haec locutus sum caritati uestrae propter illud quod dixistis: aut hic aut nusquam. hoc enim et nos uolumus, ut hic hic sed in pace, hic hic sed in unitate, hic hic sed in caritatis societate. tunc bene (hi c). nam (si non sic), melius nusquam quam hic). sed praestet dominus, ut hic) potius quam nusquam. si non hic, absit ut non alibi, absit. hic aut alibi. audistis, audiuit. quid in eius animo deus egerit, ipse nouit. nos enim aurem forinsecus percutimus, ille nouit intus loqui, ille intus praedicat pacem nec cessat praedicare, si audiatur. aderit misericordia eius adiuuantibus orationibus uestris, ut sit fructuosus labor noster. tamen si hodie communicare noluerit, quamuis fatigari non debeamus, sed instare quantum possumus debeamus, nec sic tamen fatigari debemus. differre possumus, auferre instantiam nostram nec possumus nec debemus. aderit ille qui huc illum ad nos perduxit, ut nos faciat cum illo in unitate uobiscum et in sua pace gaudere.","t":"I have said these things to your love because of what you said: “Either here or nowhere.” For this is what we want too: here, here, but in peace; here, here, but in unity; here, here, but in the fellowship of love. Then “here” is good. For if not so, better “nowhere” than “here.” But may the Lord grant that it be “here” rather than “nowhere.” If not here, far be it that it should not be elsewhere, far be it. Here or elsewhere. You have heard; he has heard. What God has done in his mind, he knows. For we strike the ear from outside; he knows how to speak within; he preaches peace within and does not cease to preach it, if he is heard. His mercy will be present, with your prayers helping, so that our labor may be fruitful. Yet if he will not enter communion today, although we ought not to grow weary but ought to press on as much as we can, even so we ought not to grow weary. We can put it off; we neither can nor should take away our insistence. He will be present who brought him here to us, to make us rejoice with him in unity with you and in his peace.","f":"Augustine, <i>Caes.</i> 9 (CSEL 53:177–179; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermo-caesariensis/9)."}}